THe Arke of the Lord was brought out of the house of Obed­edom the Gittite, with musick and great joy, into Jerusalem, and there placed, 2 Reg. 6. 2 Reg. 6. 17 The learned are of opini­on, that David composed this Psalm, and delivered it to be sung at this solemnity. Before this, the Arke was in Gibeah, 2 Reg. 6. 2, 3. a high place in the City Baalah of Judah, 2 Reg. 6. other­wise [Page 2] called Kiriathjearim, Josh. 15. 9. Josh. 15. 9. But now the presence of it made the City of David, Domicilium religionis, the house of Religion, as well as Regni, of the Kingdome. It is Domus Dei, the house of Religion, Gods house, Ver. 1. 9. ver. 1. and the last of this Psalme. And it is the house of the Kingdome too: Ver. 5. for there is the seat of Judgement, and there is the house of David, ver. 5. And it is fit, very fit it should be so; The Court, and the great Temple of Gods service together; That God, and the King may be neighbours: That as God is alwayes neere to preserve the King, so the King might be neere to serve God: and God and the King can­not meet in Ierusalem without a so­lemnity.

Now this Psalme was not fitted by David for the people onely, when the Arke was brought to, and placed in, Jerusalem: but also for their com­ming at their solemne feasts to Ieru­salem, to which they were bound thrice a yeere by the Law, Ex. 23. 17. Exod. 23. For then (some thinke) they sung this Psalme, either in their journey as they came up; or else on the steps [Page 3] as they ascended to the Temple: So the comming to the Temple was al­wayes with joy; And they were glad when the solemnity came. At this joy the Psalme begins: I was glad when they said unto me, We will goe into the House of the Lord. Glad they were, but no vanity in the mirth. For as they went up with joy, Ver. 1. ver. 1. so did they with prayer here at the 7. Ver. 7. And the prayer is for the peace of Jerusalem.

Why, but in Davids time the Temple was not built; and how then this Psalme composed by him for this solemnity? Yes, well e­nough: for though the Temple was 1 not then built, yet the Tabernacle was then up, 2. Reg. 6. 17. 2. Reg. 6. according to which patterne the Temple was to be built. So all the service was there: and therefore the solemnity too. Beside, the eye of the Prophet 2 was cleare, and saw things farther off, than the present. For first it is 1 evident, Qui non videbat, praevide­bat: David that saw not the Tem­ple built, foresaw it was to bee built by his Sonne, 2. Reg. 7 13. 2. Reg. 7. And so fitted the Psalme both to a pre­sent [Page 4] Tabernacle, and a future Tem­ple.

2 And it is not improbable, but that he saw farther; or if he did not, the Spirit of God did; and so fitted his pen, that the same Psalme might serve the Jewes at their returne from Babylon, to reedifie the ru­ines of both City and Temple: For then the people assembled as one man to Jerusalem, Esra. 3. 1, 2 and kept their wonted ceremonies, Esra. 3.

3 Nay, I make no question but that he saw farther yet. For what should hinder the Prophet, but that hee might looke quite thorow the Tem­ple, which was but the figure, or shadow, and so see Christ, his Church, and Kingdome at the end of it? So the Psalme goes on for both Jew, and Christian; Tem­ple, and Church; that ye, as well as they, might pray for the peace of Jerusalem, and that they may pro­sper that love it.

1 The words containe two things; an Exhortation both to Princes and People, to pray for the peace of Jeru­salem; and the Prophets owne 2 prayer for it, Let them prosper that [Page 5] love thee: Peace be within thy walls, and prosperity within thy Palaces.

In the Exhortation to both Prin­ces 1 and People, that they pray for the Peace of Jerusalem, I shall ob­serve three particulars. The Body, for which he would have us care­full; that is, Jerusalem. The Action by which we should expresse our love to it, Our care of it; that is, Prayer. And the Blessing which our Prayers should intreat for it; and that is, Peace.

First then, here is the Body, for 1 which, and all the members of it, he would have them pray, and that is, Jerusalem. Now Jerusalem was at this time (as I told you) made Do­mus religionis & regni, Gods House, and the Kings. And so it stands not here for the City and the State only, (as many of the Antient name the City onely) nor for the Temple and the Church onely: S. Hierom. Basil. The­od. Hilar. Arnob. Euthym. Ibid. but joyntly for both. For both: Therefore when you sit downe to consult, you must not forget the Church; And when we kneele downe to pray, we must not forget the State: both are but one Jerusalem.

[Page 6] There are some in all ages, (too many in this) which are content to be for the State, because the liveli­hood both of them and theirs de­pends upon it: but it is no matter for the Church, they can live with­out that. And there are some, which are all, at least in their out-cry, for the Church: as if Templum Domini, the Church, the Church, might swal­low up Kingdomes, & State-affairs. But there is no Religion in the one; And neither that, nor Civill Wis­dome in the other.

Both then were commended to the Jewes, and both are to us; And both under one name, Jerusalem. One name, and good reason for it. 1 First, because the chiefe house of the Common-wealth, the Kings house; and the chief house of Gods service, the Temple; were both in one Je­rusalem. 2 And secondly, because they are as neere in nature, as in place: For both Common-wealth, and Church are collective bodies, made up of many into one; And both so neer allyed, that the one, the Church, can never subsist but in the other, the Common-wealth; Nay so neere, [Page 7] that the same men, which in a tem­porall respect make the Common-wealth, doe in a spirituall make the Church: so one name of the mother City serves both, that are joyned up into one.

Now though in nature the Com­mon-wealth goe first; first men, be­fore religious and faithfull men; and the Church can have no being but in the Common-wealth: Yet in grace the Church goes first; religi­ous and godly men, better than men; and the Common-wealth can have no blessed and happy being, but by the Church. For true Religion ever blesses a State: provided that they which professe it, doe not in their lives dishonour both God, and it. And it blesses the State, (among o­ther) two waies. One by putting a 1 restraint upon the audaciousnesse of evill. And this the wise men among the Heathen saw: L. 2. Nat. Q [...]. 42. For Seneca tells us, that this placing of an armed Re­venger, God, over the head of im­pious men, (which is an acknow­ledgement of Religion) is a great restraint, because against him, Nemo sibi satis potens videtur, no man can [Page 8] thinke himselfe able enough, either to shun, or resist.

2 The other way by which it bles­ses the State, is by procuring Gods blessings upon it. Psa. 68. 32. So it is, Psal. 68. 32. Sing unto God, O ye kingdomes of the earth; there is exercise of Re­ligion: And then it follows, & ver. 35. ver. 35. God will give strength and power unto his people; there is the blessing. And it is plaine in my Text: for heere prayer is to obtaine blessing for Jerusalem, for the State. But it is expresly said to be propter domum Domini, for the House of Gods sake, Ver. 9. ver. 9. Now I would all States would remember this; that they have a restraint from evill by, and a blessing for, Religion: It would make me hope, that yet at last, Religion should be honoured for it selfe, and not for preten­ces.

2 Secondly, we are come from Jerusalem, the Body, as it compre­hends both State and Church, to that which the Prophet would have us doe for it. That is, Prayer. Pray for Jerusalem. Pray for it. Why, but is that all? Can a State be ma­naged, [Page 9] or a Church governed, on­ly by Prayer? No: the Prophet meanes not so. You must seeke, and endeavour the good of both, as well as pray for the good of both.

And this is in my Text too: For the word in the Septuagint is [...], aske and inquire after the good of Jerusalem; labour it. And yet, it is often read in Scripture for O­rate, pray for it. Both then. And the Fathers beare witnesse to both, in this place. S. Hierom. Aug. Hilar. Prosp. ibid. For S. Hierome, An­gust. Hilar. and Prosp. are for the proper sense of the word, Quaerite, seeke it, S. Basil. Theod. &c. ib [...]d. follow it. Saint Basil, Theod. and most of the latter Di­vines, are for the borrowed sense, Orate, pray for it. And surely God would have the great Ministers of State, and the provident Govern­ours of the Church, doe both; seek, enquire, consult, doe all good to both: And yet when they have done all, hee would have them pray too.

And there is good reason for this; for nothing more needfull for Je­rusalem, for State and Church, than Prayer. For the State nceessary. [Page 10] For God is President of all Coun­cels of State; and shall he not be so much as called to Counsell, and de­sired to sit? And for the Church necessary too. For the Son of God, Christ Jesus, is Head of the Church; and can the Body doe any thing well, if the Head direct it not?

1 And yet of the two, the Church hath most need to be prayed for: And that both because the consul­tations of the Church have more 2 immediate reference to God; And because the Enmity of the world is more set against the Church, for God. And while Christ tels Saint Peter that the gates of hell shall not prevaile against the Church, Math. 16. Mat. 16. 18 He insinuates withall, that those open gates, gape not wider for any thing, than for it: therefore prayer for the Church very necessary. And certainely, so much danger over it, and so little prayer for it, agree not.

Now Rogate, pray for Jerusalem reacheth every man in particular; and all men when they are assem­bled together: For what can a Se­nate consult upon orderly, or deter­mine [Page 11] providently, if God be not called into the Assembly? If there be not Deus stat, God standeth in the congregation of Princes? Psal. 82. 1. Psal. 82. And such a superiour cannot be called into the Assembly mannerly, but by Prayer.

Nay, solemne State-Assemblies, (because if they erre, they erre not lightly) have greatest need of Pray­er, both in, and for them. Hence is that antient Christian custom, that Parliaments assemble not for the State; Councels meet not for the Church; but they begin both the first dayes worke, and every dayes worke with Prayer. And the Hea­then which knew not the true God, knew that this duty was owing to the true God, to pray unto him most solemnly, in their greatest con­sultations; and therefore Caesar be­ing to enter the Senat, sacrificed first: L. 2. Bell. Civil. p. 100▪ And Appian speakes of that Act, as of a thing of custome. And it cannot be thought they did sacri­fice without prayer: Since Litare which is to appease by Sacrifice, is to please by prayer too. But I leave them. My Text is more antient, [Page 12] and more full than their practice: For heere vers. 5. the Tribes are no sooner gone up to the seats of Judgement, Ver. 5. to the house of David, but they are followed close by my Text, that they pray for Jerusalem: So prayer the first worke, and con­sultation after. And doubtlesse the Spirit of God sees Prayer wonder­full necessary for Jerusalem, that he makes that, as it were, the doore of entrance, both into the Seates of Judgement among men, and the pla­ces of divine worship, and Adora­tion of God.

3 We have done with the Action, Prayer. Thirdly then, here is the Blessing which we are to beg and desire at Gods hands for Jerusalem, for both the State, and the Church: and that (if you will beleeve the Prophet) is Peace.

Peace is one of the greatest tem­porall blessings, which a State, or a Church can receive: For where God himselfe describes the excel­lency of government, he describes it by Peace, Esa. 37. 12 Esa. 37. The worke of Justice shall be Peace; And my people shall dwell in the Taberna­cles [Page 13] of peace. I will not load you with a long discourse of Peace, and the benefits it brings. It hath the same fate, that some other of Gods blessings have, It is better knowne by want, than use; and thought most worth the having, by them that have it not. Looke therefore not upon your selves in peace, but upon a State in blood, upon a Church in persecution; Aske them which are divided by the sword, which are rosting at the flame, conceive your case theirs, That is the touch-stone which deceives not, Then tell me whether it bee not good counsell, Rogare pacem, to pray for the Peace of both. And I doe ill to call it barely Peace; Our Prophet calls it the blessing of Peace, Psalm. 29. Psal. 29. 10 And doubtlesse it is to teach the world, that all earthly benefits are, as it were, unblessed, till Peace be upon them: for till then, no injoying of any.

Now Rogate pacem, pray for the peace of Jerusalem, seemes but a plaine and a naked Exhortation for Peace. I must finde more in it then so, and yet offer my Text no vio­lence, [Page 14] nor bee busie with any thing above me, or out of my profession. Observe then; When David made this Exhortation to pray for Peace, it was Tempus Pacis, A time of Peace; For he composed the Psalme when hee carried the Arke to Jerusalem, and before that, hee had smote the Philistims twice, and made all at peace, 2. Reg. 5. 2 Sam. 5. A time of Peace? Why then a man should thinke there is least need to pray for it. Yea but the Prophet thinkes not so. He was pleas'd the State and Church under him should injoy Gods be­nefits longer; And therefore calles for, not Peace, which they had, but continuance of Peace, which they could not tell how long they might hold; To give thankes to God for the peace he had given, ver. 4. Ver. 4. and to pray for the continuance of it, ver. 6. Ver. 6. And certainly it is one great degree of unworthinesse of a bles­sing, to grow weary of it.

Why, but there is a time for Warre, as well as for Peace, is there not? Eccles. 3. 8 Yes, there is, Eccles. 3. And this time is in God to fit, I make Peace, Esa. 45. 7. and create evill, Esa. 45. And [Page 15] in the King to denounce and pro­clame. But it is not Dies Belli, the day of warre it selfe that can make voyd this duty Rogandi pacem, of praying for Peace: For since the eye of nature could see, that the end of all just warre, is, but that men may live in a more just and safe Peace, This Rogate pacem, pray for Peace, must bee in the heart, even when the sword is in the hand.

I will not meddle with the State: but there are many times, in which God will punish and afflict his Church, And may wee then Rogare pacem, pray Peace for it? Yes, wee may, nay, wee must, even then pray for Peace, when his will is not to give it. For first, so much of his will 1 as is revealed, is here expressed to pray for Peace; And that is a suffi­cient warrant to us, even against that of his will which is not revea­led, so long till he reveale it: For the will of God bindes us no longer, nor no farther to Action, than it is revealed; The secret things belong to the Lord our God, but the things revealed, belong to us, and our chil­dren, that we may doe them, [Page 16] Deut. 29. Deut. 29. 29. And againe, Saint Au­gustine 2 disputes it at large, that a man may, Enchir. c. 101. etiam voluntate bona, with a will that is good, will that which God will not. And whatsoever hee may will voluntate bona, with a good will, that he may pray for; so he submit to his will, and rest when his will appears.

3 Besides, who knowes (so long as the secret of his will is to himselfe) whether it be any more than Rogate pacem, pray for Peace, and have it? For many times that which God will not give without prayer, he will give with it. And then the cause of Non pax, is non rogant; no peace, because not prayed for: And in that case, the State and Church have not more misery, in that there is not Peace, than they have sin, in that they might have had Peace for asking, and would not pray for it.

Now this rule varies not, We are never to neglect that which God hath revealed (which here in our case is to pray for Peace) upon any presumption of that which remaines secret. Therefore the objection of the Puritan against our Church [Page 17] Letany, in which we pray to be de­livered from Famine, and from Battell; And against the prayer which followes it, that we may bee hurt by no persecution; as if it were an unlawfull prayer, because it is somtimes Gods will to punish and afflict his Church; is as ignorant as themselves: For in the old Testa­ment, here is Davids call upon us, Rogare pacem, to pray for Peace; And in the new there is Saint Pauls charge, to pray that we may leade a quiet and peaceable life, 1 Tim. 2. 1 Tim. 2. 2 And hath the Church of England such ill lucke, that it cannot doe as David and Saint Paul bids it, but it must anger the Puritan?

Againe, while you follow the Prophets exhortation, and pray for Peace, every kind of false worldly peace will not serve the turne. For as Christ was at Pacem do vobis, sed meam; Peace, but it is My peace that I give unto you, Joh. 14. 27. S. John 14. So David, the type of Christ, would have you pray for Peace, but His peace for Jerusalem.

And in this relation, the words are generall; Rogate, pray for the [Page 18] peace of Ierusalem, of the whole State, of the whole Church: It must not be broken in any corner of Ieru­salem, if it may be preserved. A se­dition, or a schisme in a corner, in a Conventicle, (which is the place where they are usually hatched) will fier all if it be suffered. For the State, none doubts this, and it is as true for the Church. But where peace is truly laboured for, and not had, there the Apostles limitation, Rom. 12. 18. Rom. 12. will helpe all; Have peace with all men (saith the Apostle) but it followes, si possibile, if it be possible; and Quantum in vobis, as much as lies in you.

When we therefore pray for peace with all men, and cannot get it; Heathenisme, and Turcisme, and Judaisme, and Heresie, and Super­stition, and Schisme, will not repent, and come in; we are quit by si possi­bile, if we doe what is possible for their conversion. And againe, when any of these that have changed the truth of God into a lye, would have us come over and make peace with them, we are quit, though we doe it not, by quantum in nobis, as much [Page 19] as lies in us. For God hath not left it in our power, to be at peace a­gainst his truth: And therefore here is never a rogate, no Counsell to pray for that. Indeed peace against truth is not Pax Jerusalem, a peace fit for the Church. The Church of Rome challengeth us for breach of this peace in our separation from them: But we say, and justly, the breach was theirs, by their separation not onely from disputable, but from evident truth. Nor are we fallers out of the Church, but they fallers off from verity. Let them returne to primitive truth, and our quarrell is ended. In the meane time it is possibile, & in nobis, both possible, and in us, to pray, that God would in his time, fill the Church with truth first, and then with peace.

Now rogate pacem, pray for peace, is a very full circumstance in the Text; I cannot leave it yet: For when I consider that he that calls so earnestly for peace, is David, it fills me with wonder. For David was a sword-man with a witnesse. One of the greatest warriers that ever was, 2 Sam. 7. 2. Reg. 7. 9. and most victorious. Nay, [Page 20] though God had anoynted him be­fore to the Kingdome; yet the meanes which first made him known to Saul, and afterwards famous in Israel, was first his conquest of Goliah, 1. Reg. 17. 1. Reg. 17. and then his sword against the Philistims. There­fore if David be come in upon roga­te pacem, pray for Peace; it cannot be accounted onely the Gowne­mans, or the weak mans prayer; but it is the wise, and the stout mans too: for David was both. And certainly it is not cowardize to pray for peace, nor courage to call for trou­bles. That is the spirit of David, that can sing before the Arke of God, rogate pacem pray for peace. But if the Philistims will disturbe Gods peace, and his, then, and not before, he will dye them in their owne blood.

And Rogate pacem, pray for peace, looks yet another way upon Davids person. For at the first, David was King onely over the Tribe of Judah, where he reigned seven yeeres, and six moneths, 2. Reg. 5. 5 2 Sam. 5. The other eleven Tribes followed Ishbosheth the sonne of Saul, 2. Reg. 2. 2 Sam. 2. But he did [Page 21] not compose this Psalme, till the carrying of the Arke to Jerusalem, at which time he was King over all, both Israel, and Judah. So Rogate pacem, pray for peace, was not Da­vids counsell onely, when his Terri­tories were lesse, Judah and Hebron; but after the great accesse of the ele­ven Tribes too; when he was strong; when God had divided his enemies before him, even as water is divided asunder: as himselfe praiseth God and confesseth, 2. Reg. 5. 20. 2 Sam. 5. And there­fore either Davids example is not worth the following, or else, a King in honour, and a King in plenty, and a King that hath added Jerusalem to Hebron, eleven Tribes to one, may make it his high honour Rogare pa­cem Jerusalem, to pray to God, and perswade with men, for the peace of Christendome.

And David had good reason to bee at Rogate pacem, pray for peace: For though hee scarce tooke any warre in hand, but with Gods ap­probation, and against Gods ene­mies; yet we finde, 1 Chron. 22. 1 Chron. 22. 8. that his Battels and his Blood were the cause, why God would not suffer [Page 22] him to build his Temple. He might sing before the Ark; he might serve him in the Tabernacle; but no Tem­ple would he have built by hands in blood. Solomons hands, Hands of peace must doe that. What is the reason? What? Why it may be it is, because when the blood and spirits of a man are heated, be the Warre never so just, yet (to say no more) aliquid humani intervenit, some hea­ted passion strikes where, and as, it should not; S. Jaco. 1. 20. And (as Saint James hath it) The wrath of man doth not accomplish the righteousnesse of God: Appian. L. 2. B [...]l Civi. p. 504. And the Historian tells us they are not a few that are guilty to them­selves, parum innocenter exactae mi­litiae.

Againe, I cannot bee so unthank­full to God and my Text, but that I must fit one circumstance more to Rogate pacem, pray for peace. And it is, Pray for it this day: Why this day? Why? Why David brought up the Arke with this Psalme, and would have built the Temple; But Gods answer) to him was, No; But behold, a sonne is borne unto thee, which shall be a man of peace▪ for I will [Page 23] give him rest from all his enemies round about, therefore his name is Salomon, and I will send peace and quietnesse upon Israel in his dayes, 1 Chron. 22. 1 Chron. 22. 9. And had not David then great reason to call upon his people, even all of all sorts to pray for that Peace, which God would give by Salomon? And surely we have a Jerusalem, a State, and a Church to pray for, as well as they; And this day was our Salomon, the very Peace of our Jerusalem borne; And though hee were not borne a­mong us, yet hee was borne to us, and for the good and well-fare of both State and Church: And can yee doe other than Rogare pacem, pray for peace, in the day, nay Na­tivity, the very birth-day of both Peace, and the Peace-maker? Cer­tainly so unnaturall to your Prince, so unthankfull to God you cannot be. I will leade you the way to pray for Him, his Honour, and his Peace; That this day may returne often, and crowne many and happy, and blessed yeeres upon him.

I had now done with Rogate pa­cem, pray for peace, but that Jeru­salem [Page 24] is come againe in my way. But it is a strange Jerusalem. Not the old one, which is literall in my Text, for which David would have prayers; nor that which succeeded it, Jerusalem of Iew and Gentile converted, for which we must pray: But a Ierusalem of gold and precious stones, Apoc. 21. 2. 10. G. de voca. Ju­dae. pag. 44. (as is described, Apoc. 21.) which shall be bnilt for them againe upon earth in greater gloy than ever it was. And this Jerusalem upon earth, is that which is called the Heavenly Jerusalem, Heb. 12. 22. And the new Jerusalem, Pag. 66. and 79. Apoc. 21. 2, 10.

So it is not now sufficient that the Jewes shall be (in Gods good time) converted to the faith of Christ, as the Apostle delivers it▪ Rom. 11. Rom. 11. But these converted Jewes must meet out of all Nations: Posit. 7. pag. 2. the ten Tribes, as well as the rest, and be­come a distinct, and a most flourisbing Nation againe in Jerusalem. Posit. 44. & 49. And all the Kings of the Gentiles shall doe homage to their King. Good God, what a fine people have we here? Men in the Moone.

I will not trouble you with any long discourse, wherein this errour [Page 25] with, or parts from the Chiliasts; nor is it worth any settled confu­tation; Onely I cannot desire you Rogare pacem, to pray for any peace to this Jerusalem. It was an old error of the Jewes, (which denyed Christ come) that when their Messias did come, they should have a most glo­rious temporall Kingdome, and who but they? I cannot say the Au­thor of this vanitie denies Christ come, God forbid; But this I must say, that many places of the old Testament, which concerne the Re­surrection from the dead, and which looke upon Christ in his first or se­cond comming, are impiously apply­ed to this returne of the Jewes, which (saith he) is to them as a Re­surrection from the dead. And this exquisite Arithmetician, beside the first comming of Christ in the flesh, and his second to Judgement, (which are all the personall com­mings of Christ that ever the Scrip­ture revealed, Pag. 48. or the Church knew) hath found out a Third, betweene One and Two, namely, his com­ming to this conversion of the Jewes.

[Page 26] But see a little: I will not be long a passing. Shall Ierusalem be built againe after this eversion by the Romans? The Prophet Esay saith no, Esa. 25. 2. Esa. 25. But this (saith our Author) is not meant of Ierusalem, Pag. 105. but of her enemies. Yes, it is meant of Ierusalem, as well as other Cities; as appeares, Ver. 6, 7. ver. 6, 7. and is confir­med by Saint Hierome, S. Hierom. & Genev. and some Moderne Divines. And suppose the place were doubtfull, Annot. whether meant of Ierusalem or not, Ibid. yet that other is unavoydable, Jer. 19. 11. Ier. 19. 11. I will breake this City and this people, as one breakes a potters vessell, that can­not be made whole againe.

Well: But this new-built Ierusa­lem must be the Heavenly, and the new. Yea, but it is against the recei­ved judgement of the Church, that these places should be understood of any Church upon earth onely, whether Iew, or Gentile, or both. And apparent it is, that there are some circumstances in Apoc. 21. Apoc. 21. which cannot possibly be applyed to any Church on earth onely; Which made S. Ambrose professe, L. 3. de Virginibus. that this Exposition is against Scrip­ture. [Page 27] And suppose they may be meant of a Militant Church onely; [...] what should lead us to see this conversion of the Iewes there, I see not.

For the Ten Tribes comming in to the rest, the good man should doe well to tell us first; Where those ten Tribes have been ever since before the Baylonish Captivity, or poynt out the Story that sayes they re­mained a distinct people. No: they degenerated, and lived mixed with other Nations that captived them, till not onely their Tribes were con­founded, but their name also utter­ly lost, for almost two thousand yeares since; And yet now forsooth we shall see them abroad againe. It is strange we should not know our friends all this while. Pag. 56. & 75. For within these seventy foure yeeres, they shall have quite rooted out both the Pope and the Turke, our two great Ene­mies; And shall begin to make both of them stagger within lesse than these thirty yeeres. I cannot tell here whether it be Balaam that pro­phesieth, or the Beast he rod on.

As for the Kings of the Gentiles, [Page 28] that they shall serve this King of Ierusalem, you neede not beleeve that till you see it. If Christ be King there, I make no question, but the Kings of the Gentiles will easily sub­mit to him: But if it be any other, they have reason to hold their own. And it seems it is not well resolv­ed yet, who shall be King; For pag. 56. and 102. Pag. 56. & 102. The Author tells us, Christ shall be King there, And pag. 163. Pag. 163. he unthrones Christ againe, and assures us One shall be King, whom the Iewes shall set up among themselves.

I will follow this vanity no fur­ther; Onely doe you not think the Papists will triumph, that such mon­strous opinions are hatched among us? Sure they will; yet they have little reason here: For two of their learned Iesuites are of opinion, Sal. To. 4. (they are Salmer: Tract. 37. Lorin. in Act. 1. 6. and Lori:) that the Apostles did not sin, when lead with the errour of the Iewes, they thought Christs Kindome should be temporall, Act. 1. 6. Act. 1. 6. which is the ground of all this vanity. And Tul­lius Crispoldus, one of theirs, left notes behind him (which are yet in [Page 29] Manuscript in the Library at Mil­lan) which agree in all things al­most with this present folly. Lorin. in Act. 1. 6. So whatsoever is amisse in this Iewish dreame, the Primogenitus, the first borne of it, after the Iew, is theirs. Onely herein their care out-goes ours; They keepe the Frensie locked up, and we publish it in Print.

I will leave these men to out-dreame the Jewes, And hasten to, 2 and thorow the second generall part of the Text, which is the Pro­phets owne prayer for Jerusalem: In which the circumstances are sixe.

First then, whether you reade the 1 Text with Saint Hierome, S. Hierom. and the Geneva Translation, (Let them pro­sper that love thee) and so make it a Prayer, Ar. Mon. Trem. Or with Ar. Mon. Tremel. and the last Translation, (They shall prosper that love thee,) and so make it a Reason, full of promise, to induce us to pray for it; It is not much materiall. It seemes both may stand, and I will not make my Text narrower than it is.

Take the words then first as a 1 Motive. Pray for the peace of Jeru­salem: for there is great reason you [Page 30] should doe so. For They shall pro­sper that pray for it. So the Argu­ment is drawne from prosperity; & prosperity is a reason that is very potent with men in all things else: why then should it not be prevailing in this, to make men pray both for the State, and for the Church? But shall men prosper that do so indeed? Yes: you have no probable cause to distrust it; The words are, They shall prosper. And if you take them for an earthly promise, you have a Kings word for it; If for a spirituall, you have a Prophets word for it. Would you have any man testifie that hath had experience? You have Davids word for it: And he had often triall in himselfe, that God made him prosper for his prayers sake, and his love to that State and Church. And since you cannot distrust a King, a Prophet, a man of experience; be sure to pray for the peace of Jerusalem, if it be but that your selves may prosper.

2 Take the words next as a Prayer; Pray for the Peace of Jerusalem: For there is great example to move you to doe so. For the Kingly Prophet [Page 31] goes before you; he askes no more of you, than he doth himselfe. He would have you pray for Jerusalem, and so doth he: Let them prosper that love it. The Prophet is not of their humour, that care not what burthens they bind upon other mens shoulders, so themselves may escape the load. No, he prayes too; And no marvell: Serm. 1. de Ieju. 10. Men. For (as Saint Leo ob­serves) Prayer is one, and the first, of the three things, which doe most properly belong to all religious acti­ons.

He prayes then, and in his prayer this is remarkable, Prius orat pro orantibus pro Jerusalem, He prayes for them that pray for Ierusalem, before he prayes for Ierusalem it selfe. First, Let them prosper that love Ierusalem, ver. 6. Ver. 6. And then, Peace be within the walls of it, Ver. 7. v. 7. And there is a great deale of spiri­tuall wisdome in this too: For while his prayer strengthens them that pray for Ierusalem, both his, and their prayers meet, and goe strong­er to God, than if any (be it Da­vid) prayed for it alone. Epist. 7. ad Smyrnen. And there­fore Ignatius tells his people at [Page 32] Smyrna, that their prayers reached as far as Antioch, (who no doubt pray­ed for it selfe too) and these joyned prayers obtained peace for that Church.

2 Secondly, as David prayes, as well as he would have others pray: so prayes he also for the selfe same thing, for which he exhorts others to pray; That is, for peace. Peace be within thee. And it is an argu­ment that his exhortation came heartily from him, because he falls to it so close himselfe. And it is an ex­cellent thing full of honour to God and themselves, when Rex & Pro­pheta, the King, and the Prophet, goe first in prayer for the States and the Churches peace.

Now he prayes not for the peace of it alone, but for that which fol­lowes peace, the prosperity of it too. He well knew, that God hath pleasure in the prosperity of his ser­vants. Nor doth he so pray for the temporall peace of the State, as that he forgets the spirituall peace of the Church. Nor doth he so pray for the externall peace of either, but that he preferres the inward, [Page 33] and soul-peace of both. Not peace without vertue: for that is but a pain­ted peace; S. Hilar. Ibid. and therefore Saint Hil. will have them together. Peace and Vertue Connexa sibi sunt, must be knit together in Jerusalem: For Vertue is the strength and preserva­tive of Peace; And wheresoever Vertue is not, there Peace will bee the first that will abuse it selfe. Not Peace without Faith: For that is but a profane Peace; S. Hierom. Ibid. and therefore Saint Hierom tells us, it is Dominus Christus, our Lord Christ, that is the true Peace of both State and Church. As if he so long before had foreseen and prayed for (in these words, Peace be within thee) the comming of the Messiah. And foresee it (no question) he did. And I will not deny, but that he prayed for it: since neither Ierusalems peace could, nor our peace can, be firme with­out him. But then if you aske me why so many States, and Churches, are divided for, and about Christ, and so not at peace; the cause I must tell you, is the sinne of men: They divide and tear Christ first, and then what wonder if they be divided about him?

[Page 34] 3 Thirdly, here is his prayer for peace and prosperity for Jerusalem, for the State, for the Church: but whereabouts would he have these excellent blessings seated? Where? Why every where, but especially in Muris & Palatiis, about the Wall and the Palace. And they are ex­cellently fitted. He would have them spread all over Jerusalem; But Loca Dominii, the places of their exaltation, are these in my Text, the Wall, and the Palace: For Peace that keeps at the wall, and so works inward, to calme the City; But the child of peace, Prosperity, that is borne after in the Palace, and comes outward, to inrich to the very Wall.

The strength of a City is in the Walles. In Walles that are fenced and fortified with Turrets, (as Eu­thymius renders it:) Euthym. Ibid. therefore if a tempest of warre beate upon the walles of it, possesse the strength of it, there cannot be peace. There­fore the Prayer is fit: Sit pax in muris, peace be within the walles. And Davids prayer is as full as fit: For the Church hath the same walls, [Page 35] that the State hath. It is in my Text. For it is in Muris Jerusalem, in the walles of Jerusalem, and the Temple stood within it. And by reason of the knot which God him­selfe hath knit between the bodies, (which is, that the same men, which in respect of one Allegiance make the Common-wealth, doe in respect of one Faith, make the Church) the walles of the State cannot be bro­ken, but the Church suffers with it; nor the walles and fences of the Church trampled upon, but the State must be corrupted by it: ther­fore the Prayer is full; that Peace may sit upon the Walls, that Prospe­rity may fill all that is within them.

Now neither the Walles of the State, nor the Walles of the Church, can keepe or defend themselves, or that which they compasse; There must be Men, and they must keepe both the Wall, and the Palace, and the Peace: Viri-Muri, Men-Walles. And among these, all are not bound to equall care in preserving the Peace. Nihil fir­mius, aut utilius, aut celsius, Tur­ribus. But as the greatest strength of the dead Walles is in Turribus, in the Towers and Bulwarks; so the [Page 36] greatest care in the living Walls lyes in Turribus, S. Hilar. Ibid. in the Towers too; up­on those that are eminent in State and Church. S. Hierom. Ibid. Now S. Hierome tells us plainly, that for the State, the Noble, & the wise, & the Valiant men, they are the Towers. And for the Church, Saint Paul tells us, Gal. 2. 9. the Apostles were the Pillars, S. Chrysost. Gal. 2. And Saint Chry­sost. that the Priests are Muri Ec­clesiae, Hom. 10. in S. Mat. the Walls of the Church. Here therefore the Prayer must goe home; Davids did; Peace be in these walls too: For if these shall shake upon their foundations; If these knock one against another; there can be no firme Peace in either Bo­dy. A wall-palsie is ever dangerous.

4 Fourthly, when there is Peace in Muris & Palatiis, in the Wall and the Palace, stayes either the Prayer for it, or the benefit of it, there? No sure; The benefit stayes not: For the Peace of the Wall and the Palace, is very diffusive; All Ierusa­lem is the better for it presently. Not the meanest in the body of the State, not the lowest in the Body of the Church, but they are the better, or may be, for this Peace. And it is [Page 37] implyed in the Text: For in Pala­tiis, in the Palaces, names indeed the Kings house, but under that greater, comprehends the lesse. S. Hierom. Ibid. And S. Hie­rome expresseth it so, and reades in Domibus, prosperity in the Houses: For the houses of Subjects cannot be empty of Peace, when the Palace of the King is full. This for the Be­nefit; and Peace is no niggard of it selfe. Then the rule is; Where the benefit goes on and multiplies, there must not be a stop in the pray­er; that must goe on too, as Davids did; Peace be within the walls.

Fiftly, The forme of this prayer, 5 Sit pax in muris, Peace be within the walls, and Prosperity within the Palaces, tells us, that Jerusalem had both these. And no doubt can be made, but that Jerusalem, that State, that Church, had both. And to this day as little doubt there is of civill States, muros habent & Palatia, they have both Walles and Palaces. But for the Church, sacri­lege (in many places) makes all the haste it can, to frustrate this pray­er, that there may be nor Palaces, nor Walles, for Peace, or Plenty, to [Page 38] be in. Doubtlesse, this ceremoniall Church will rise in Judgment a­gainst the pillage of Christendome: For the children of that Church left not their Mother without Walles for defence, not without Pa­laces for honour. Ye see it is plaine in my Text. But many Children of the substantiall Church, have shew­ed themselves base and unnaturall. Palaces? no, Cottages are good enough; As if it were a part of Re­ligion, that Christ and his Priests must have lesse honour in the sub­stance, than they had in the ceremo­ny. And yet when I consider better, I begin to thinke it is fit the Priests house should be meane, where the Church, which is Gods House, is let lye so basely: For he that hewed Timber afore out of the thicke Trees, was known to bring it to an excellent worke; but now they have beaten downe all the carved worke thereof with Axes and Ham­mers, Psal. 74. Psal. 74. 5, 6. So that now I doubt we must vary the Prayer, from Sit pax, to Sint muri, not presume to pray, there may be peace and plenty within the Walls, but that [Page 39] the very walls themselves may stand.

But yet I will doe the People right too. For as many of them are guilty of inexcusable sinne, both by cunning and by violent sacrilege: so are too many of us Priests guilty of other as great sinnes as sacrilege can bee; for which, no doubt, we and our possessions lye open to the waste. It must needs be so. For the hand of sacrilege it selfe, though borne a Theefe, could never touch Palatia Ecclesiae, the Palaces of the Church, as long as God kept the wall of it: But while our sins make God out of Peace with the Walles; while he is at Diruam, Esa. 5. 5. I will breake the wall thereof, Esay. 5. it is in vaine to shift off by humane poli­cies: for the Palaces cannot stand.

Sixthly, I may not omit, that 6 while the Prophet prayes here, for the State and the Church, and them that pray for both; yet his expres­sion is not, Pro orantibus, but Pro diligentibus; not for them that pray for it, but for them that love it: Let them prosper that love it, and wish it good. Euthym. Ibid. So the prayer (as Euthym observes) did not compre­hend [Page 40] the Jewes onely, but as many of other nations too, as were Di­ligentes, lovers of Jerusalem. And indeede these two, to love, and to pray for the State, and the Church, make one in my Text: For no man can pray heartily for them, but hee that loves them▪ And no man that truly loves them, can abstaine from praying for them, and the peace of them. This is certaine, neither love, nor prayer, can stand with practi­sing against either; nor with spoile and rapine upon either.

Nor is Diligentibus te, that love thee, an idle or an empty specifi­cation in the prayer of the King: For as Jerusalem had, so hath every State, and every Church, some false members, whose hearts are nearer the enemy, than Jerusalem. There­fore sit Pax, sed diligentibus, let there be peace, but to them that love thee. But if any man have a false heart to Jerusalem, let him have no portion in the prosperitie of it.

Thus you see, the Prophets care is for Jerusalem. For this State and Church he would have you pray. In [Page 41] this prayer he would have you beg for Peace. That which he would have others doe, he doth himselfe, He prayes both for Ierusalem, and for them that pray for it. That which he also prayes for, is peace and prosperity. This peace he would have in the Walls, and this prosperity in the Palaces. From thence he knowes it will diffuse it selfe to meaner houses. Yet it seems by the way, that that ceremoniall Church had both Walls and Palaces. And last of all, that this Peace, this Prosperity, might be the reward onely Diligentium, of such as love both State and Church.

And now there is a little behind. For my Text is an Exhortation, and preacheth it selfe. Rogate Pacem, pray for the Peace of Ierusalem. Pray for it? Why, it seemes strange to me that any age should be wea­ry of Peace, or need an exhortation to pray for it, either in Church or Common-wealth. Yet the age in which David lived, was such. For though the instant time of the com­posure of this Psame, was a time of Peace; yet it was but a time picked [Page 42] out, in an age that loved not Peace. David tells us so himselfe a little before my Text, Psal. 100. 5. Psal. 120. My soule hath long dwelt among them that are enemies unto Peace: I labour for Peace, but when I speake unto them thereof, thy make them ready to battel. So there he speakes for peace; And in my text he exhorts to pray for Peace; And after that, himselfe prayes for peace: And all this is little enough among them that love not peace.

Howbeit take this with you: They beare not the best mindes, (Cases of necessity, and honourable safety, alwayes excepted) that desire the waters, either of the Church, or the Common-wealth, should runne troubled, that they may have the better fishing. Pat [...]rc. L. 2. And the Historian sets his brand upon them; Who are they whom peace cannot please? Who? Why? Quibus pessima est, & immodica cupiditas, They whose de­sires are worse than naught, in their Object, and void of all moderation in their pursute.

This I am sure of, since David at the placing of the Arke, exhorts all [Page 43] sorts of men Rogare pacem, to pray for the peace of Ierusalem, he did not intend to leave out the Priest, whom it concernes most to preach peace to the people; neither the High-Priest, nor the rest, but they should be most forward in this du­ty. This for the Priesthood then. And Christ himselfe, when he sent out the Seventy to preach, gave them in charge, to begin at every house in which they entred, with Peace. S. Luk. 10. 5. Peace be to this house, S. Luk. 10. And he that preacheth not peace, or labours not for it, must confesse one of these two; Namely, that he thinkes David was deceived, while he calls to pray for peace; Or that himselfe is disobedient to his call.

Calvin is of opinion, Calv. Ibid. that he which will order his prayers right, must begin, not with himselfe, but at Dominus Ecclesiae corpus conservet, That the Lord would preserve the Body of his Church. It is just with the Prophet, Peace for Ierusalem. For if any man be so addicted to his private, that he neglect the common State, he is voyd of the sense of pi­ety, [Page 44] and wisheth Peace and happi­nesse to himselfe in vaine. For who­ever he be, he must live in the Body of the Common-wealth, and in the Body of the Church; and if their joynts be out, and in trouble, how can he hope to live in Peace? This is just as much as if the exterior parts of the body should think they might live healthfull, though the stomack be full of sick and swoln humours.

To conclude then: God hath bles­sed this State and Church with many & happy yeers of Peace and plenty. To have had peace without plenty had been but a secure possession of misery. To have had plenty (if it were possible) without peace, had been a most uncertaine possession of that, which men call happinesse, without enjoying it. To have had both these, without truth in Religion, and the Churches peace, had been to want the true use of both. Now to be wea­ry of peace, especially peace in Truth, is to slight God that hath given us the blessing. And to abuse peace and plenty to Luxurie, and other sins, is to contemn the blessing it selfe. And there is neither of these, but will call apace for vengeance.

[Page 45] My exhortation therefore shall keepe even with S. Pauls, 1 Tim. 2. 1. 1 Tim. 2. That prayers and supplications be made, especially for Kings, and for all that are in authority, that under them we may live a quiet, and a peaceable life, in all godlinesse and honesty. Here S. Paul would have you pray for the King; And in my Text the King would have you pray for the State, and the Church: His peace cannot be without theirs; And your peace cannot be without his. Thus have­ing made my Text my Circle, I am gone round it, and come backe to it; and must therefore end in the poynt where I began: Pray for the peace of Ierusalem; Let them prosper that love it: Peace be within the walls of it, and prosperity within the Palaces: That the Peace of God which passeth our understanding here, may not leave us, till it possesse us of eternall Peace. And this, Christ for his infinite Merit and Mercy sake grant unto us. To whom with the Father, and the holy Spirit, be ascri­bed all Might, Majesty, and Domini­on, this day, & for evermore. Amen.

MY Text begins, where every good man should end; that is, in Blessing. Not an Esau, Gen. 27. 34. but he cryes, when the Blessing is gone, Gen. 27. This Psalm is a Thanks­giving for David, for the King. In [Page 48] 1 Thanksgiving, two Blessings; One, in which God blesseth us; and for that 2 we give thanks: The other, by which we blesse God; For he that praiseth him, and gives him thanks, is said to blesse him, Exod. 18. 10. Exod 18.

Now we can no sooner meet blessing in the Text, but we present­ly find two Authors of it, God and the King: For there is God Bles­sing the King; and the King Bles­sing the people. And a King is eve­ry way in the Text: For David the King set the Psalme for the People; and the People, they sing the Psalme rejoycing for the King; And all this is, Vers. 1. that the King may rejoyce in thy strength, O Lord, v. 1. And when this Psalme is sung in Harmonie, be­tween the King and the People, then there is Blessing.

This Psalme was sung in Ierusalem; But the Musicke of it is as good in the Church of Christ, as in their Temple. Nor did the spirit of Pro­phecie in David, so fit this Psalme to him, S. Hierom. as that it should Honour none but himselfe: S. August. No; Jansen. For in this the learned agree, Calv. That the letter of the Psalme reads David; Lorin. ibid. that the [Page 49] Spirit of the Psalme, eyes Christ; that the Analogie in the Psalme is for every good King that makes Da­vid his example, and Christ his God.

The Psalme in Generall is a Thankesgiving for the happy estate of the King. In particular, it is thought a fit Psalme to be recited when the King hath recovered health; or when a gracious King begins his Reigne: Because these times are Times of Blessing from the King; And these are, or ought to be, times of Thankesgiving from the people. My Text then is in part for the day: For I hoped well it would have been Tempus restaurationis, a time of perfect restoring for the Kings health; and thankes were due for that: And it is Dies creationis, the Anniversary day of his Crowne; and thankes is due for that. And there is great reason, if you will re­ceive the Blessing, that you give the Thankes.

The Text it self is a reason of that which is found v. 5. Vers. 5. There it is said, that God hath laid great dignitie and honour upon the King. And here is [Page 50] the Meanes by which, and the Reason why, he hath laid it there. So three parts will divide the Text, and give 1 us order in proceeding. The first is the Meanes, by which God layes honour upon the King. Not ho­nour onely, which they all have as Kings: but that great honour in his salvation, which attends good and gracious Kings. And the Meanes 1 are two-fold in the Text: Dando & Laetificando, By Giving, and by Joying. By giving the King as a Blessing to the people; Thou hast 2 given him, or set him as Blessings for ever. And by Joying the King for blessing the people: Thou hast made him glad with the joy of thy Counte­nance. 2 The second is the Reason both of the Honour and of the Meanes of laying it upon the King: And that is, Quia sperat; Because the 3 King puts his trust in the Lord. The third is the Successe, which his Ho­nour shall have by his Hope, That in the mercy of the most High he shall not be moved, he shall not miscarrie.

1 I begin at the first: The Meanes by which God adds Honour even to the Majesty of Princes. And because [Page 51] that doubles in the Text, I will take the first in order, which is, Dando; Thou laist great Honour upon the King, by giving or setting him, as Bles­sings for ever. In which Meanes of laying Honour, the circumstances are three.

And the first of the three tels us 1 what a King is; and that's worth the knowing: And marke the Holy Ghost, how he begins. He describes not a King by any of his Humane in­firmities, such as all men have; And no meane ones are registred of Da­vid, the particular King spoken of: No, that had been the way to dis­honour the King; which is no part of Gods intention. But hee begins at that which crownes the Crowne it selfe. He is Benedictio, a Blessing, and no lesse, to the people. And therefore in all things, and by all men, is to be spoken of, and used as a Blessing.

Now it is one thing for a King to bee blessed in himselfe, and ano­ther thing to be given or set Ʋp, as a Publike Blessing to other men. David was both, and he speakes of both. A King then is a Blessing to, [Page 52] or in himselfe (as the Septuagint and Tremellius give the words, Dedisti illi benedictiones, Thou hast given blessings to him) when by Gods grace he is Particeps sanctificationis, Partaker of Gods hallowing Spirit. For no man, King or Subject, can be blessed in his soule without Religi­on and Holinesse. And if these be counterfeits, such also is his Blessed­nesse.

But a King is given as a Blessing to others, when in the riches of Gods grace upon him, he is made Divinae Bonitatis fons medius, A me­diate fountaine of Gods goodnesse and bounty streaming to the people; When he turnes the graces which God hath given him, to the benefit of them which are committed to him. For marke the Heavens, and the Earth will learne. God did not place the Sunne in the heavens only for heighth, but that it might have power to Blesse the inferiour world, with Beames, and Light, and Warmth, and Motion. David was thus, and thus was Christ, and such is every King in his proportion, that sets up these for his example. [Page 53] It is not easie to match David; but a better example than Christ cannot be found; And therefore when Clem. Lib. 1. s [...]ro. Alex. had described a King indeed, One that is Beatus & Bene­dicens, a blessed and a blessing King; Or, if you will, as it is here in the Abstract, Ipsa benedictio, Blessing it selfe; He is at Cujusmodi est Domi­nus, Such as is Christ. There, the perfect example of Blessing.

Now while the King is said to be a Blessing, let me put you in minde that there is a double Benediction; Descendens una, altera Ascendens, One descending, and another ascen­ding. That which Descends, is the Blessing of Benefit; That is the Kings Blessing. He above, and this drops from him. In this, like God, whose immediate Vicegerent he is: For Gods Blessings also are said to come downe and descend, Jaco. 1. 17. S. Iacob. 1. The Blessing which Ascends, is that of Praise, and Thankes, and faire inter­pretation of Princes Actions; and this is the peoples Blessing. And they are both in Scripture together, 3 Reg. 8. 3 Reg. 8. For there, ver. 55. Vers. 55. Solomons Blessing comes down upon the peo­ple; [Page 54] and ver. 66. ver. 66. the peoples blessing goes up back againe to Solomon.

Betweene these two is the happy commerce that a Prince hath with his people; when they strive to out­blesse one another. When the King labours the peoples good; that is his blessing descending upon them: and the people labour his honour; that is their blessing reaching up to him. And in this sense also as well as the former, a King is said, Poni in benedictionem, to be set up as a Bles­sing, that is, for one whom the peo­ple ought to blesse. For Gods ordi­nance, Honour the King, 1 Pet. 2. 17. 1 S. Pet. 2. doth as much, if not more, require the people to blesse, that is, to honour the King, than it doth the King to blesse, that is, to doe good to his peo­ple. And there is no good division between a King and his People, but this one; That in parting of this great good of a gracious government, the Kings part be the Honour, the Peoples part may be the Benefit, and both meet again in the Blessing. And it is so in my Text; For Ar. Mont. renders the Originall by Pones eum, There the King blesses the people; [Page 55] and the Septuagint and Tremel. by Posuisti ei, There God promises that he will, or rather saith he already hath; and ties the People that they doe blesse the King.

And you may observe too, that while a King keeps to the two great examples of the Text, David and Christ, He is not onely a Blessing, but he comes as hee writes, Plurall; And so it is in the Text, Benedicti­ones; not one, but many Blessings. And indeed the Blessings which de­scend from a King upon a people, seldome come single and alone: and this, Kings keep theirhonour, that they Blesse by number. Esau could not beleeve that his father Isaac (who was far lesse than a King to Blesse) had but one blessing in his store, Gen. 27.

But be the Blessings never so ma­ny, never so great; Gen. 27. 38. Be the Assist­ants which a King hath, never so deserving; 1 Chro. 11. 10. (And David had his Worthies you know, 1 Chon. 11. 10.) yet none of them may share with him in his honour of Blessing the people, nor none ought to steale away the hearts of his people upon any [Page 56] popular pretences whatsoever. For these wheeles, of what compasse soe­ver they be, move all in his strength, and therefore ought to move to the conservation of his Honour.

And this is in the Text too: for David, no question, had a wise and provident Councill, Nobles of great worth; and these wanted not their deserved Honours: (God forbid they should:) And yet when it came to blessing the people, that great meanes of specialtie of Honour to a King, there David stands alone without a sharer. Dedisti, yea but whom? not eos, but Eum; not them, but Him, as Blessings to the people. Ezek. 1. 15 The vision which Ezechiel saw, c. 1. seemes to me an expres­sion of this: It was a vision of Wheeles; the Wheeles were many; the motion uniforme; one wheele within another, the lesse within the greater; yet in the apparition, these under-wheeles have no name, but onely the great compassing wheele, Rota ecce una, One wheele appea­red. And in this case, every man is bound to be in the service, but the best may not look to share in the Honour.

[Page 57] And seldome meane they well to Princes, that against the phrase of the Holy Ghost in this place, Dedisti Eum, thou hast given Him as Bles­sings, will needes be thought Blessers of the People: For such men doe but fish, and baite in troubled waters to their owne advantage. Yet these men speaking oftentimes with more freedome, than either Truth or Temper, so long as they finde fault with the present government, never want (saith Hooker) Attentive and favourable hearers. Lib. 1. ver­bis primis. Never. For my part I will keepe to the words of my Text: and if there be a Blessing (as who sees not but there is?) un­der God, I will goe to Dedisti Eum, Him whom God hath given.

If you thinke I have stayed too long in this circumstance, I hope you will pardon me; You should be as loth as I, to go from amidst the Blessings: but I must proceed.

Secondly then, a King, a Blessing; 2 yea, but how long continues he so? My Text answers, It is for Ever. For Ever: And so Christ and David are both in the Letter. Christ a Blessing for ever; and that simply, [...] [Page 56] [...] [Page 57] [Page 58] for of his Kingdome no end, S. Luc. 1. 33. Luk. 1. 33. David a Blessing for ever: but that not in himselfe, but as Christ was to descend from him, as he was Radix lesse, Esay. 11. 1 Esai. 11. from whence did spring Christ the Blessing for ever. And Christian Kings in their generations, a Blessing for ever too: but that limited; as they professe Christ, and as they imitate David.

Now David is observ'd to have Blessed the people under him three wayes; and to these three generals, all the Blessings of a King are redu­cible. 1 These three are, The true wor­ship of the true God, that is the first; 2 The second is, Preservation from for­raine Enemies; And the third is▪ 3 Life and vigor of Iustice and Iudge­ment among the people. The closer a King keeps to these three, the larger his Blessings: but if he fall short in any of these, so much doeth he lessen his Blessings upon the peo­ple.

1 For if he maintaine not true Re­ligion among them; then his Bles­sings are not for Ever, but end in the 2 Peace and Plenty of this life. If he [Page 59] preserve them not from forraine violence; then his Blessings reach not so far as to the Ever of this life, but are hewen downe by the sword of the Enemie. If he doe keepe out forraine force, yet if Iustice and Iudgement, be not in life and in bloud at home, his best Blessings wil be abused, even by them which are trusted with dispensing them, and that for Ever.

Now this In perpetuum, for ever, was absolute in Christ: but in Da­vid and other Kings, be they never so eminent in their times, it is but respectively for ever; That is, not for the Ever of eternitie; no nor for the Ever of time; But onely for the Ever of perpetuity of their own Reigne, in their allotted time. And this is a large for ever. For you can have no longer Blessings from the best King, than God gives him time to blesse in: for he is constant in Blessing, that gives it not over but with life, and this was Iosias honour. 4 Reg. 23. 4. Reg. 23. 25.

And yet I may not forget, that some times this for ever extends the blessings of Kings beyond their life, [Page 60] Namely, when they blesse their peo­ple with a Blessing successor; for the Septuagint read it here [...], and that implies Succession: Jansen. & Copp. ibid. So it is a Present, and an after bles­sing. A blessing in himselfe, and a blessing in his seede. In his person, and in his posterity a Blessing. And the Text fitted David home. In himselfe, all his life: and in Solomon after his life, a blessing for ever. And in this the Text applies it selfe, and so will doe, I hope, for ever: and I will ever pray, that the King may be a Blessing long, and his Solomon after him, to his people, even in seculum seculi, age after age in an Ever of succession, and so proceed.

3 Thirdly then, the King is a Bles­sing to his people, and that for ever; but who makes him so? yea, now we are come to the great Father of blessings God himselfe: for if you marke, the Text begins at Tu dedisti, or Tu posuisti; Thou Lord hast given him, thou hast set him for blessings. And God as in other, so in this particular, very gracious: for no people can merit this at Gods hand, that their King should [Page 61] be a Blessing to them, and continue so. No, you see Tu dedisti, thou hast given him, makes him Donum, a meere gift, no purchase.

Againe, no King can promise and performe this out of his owne strength, that he will be a Blessing to his people, and that for ever. No, you see Tu posuisti, thou hast set him, keeps him at his disposing, leaves him not to his owne. And indeed in this, a Kings felicitie is borne as Christs was, by an overshadowing power; And you cannot, no not with a curi­ous eye, search all the Reasons how he is set for Blessings: because God in disposing it, hath hid Lumen intra umbram, and thickned the veile that is drawne over it.

There is much, I confesse, in the King, to compasse the Affections of his People; and there is much in the People, not to distast the heart of their King for trifles, not to urge him with indignities: But when all is done, and the blessing stands be­tween the King and the People, ready to descend from the One, to the other; yet you must goe to Tu da­bis, Thou Lord shalt give it. For if he [Page 62] give it not, it will not be had: There will be a rub where it is not looked for, and a stop in the Bles­sing. For is there conquest over ene­mies, or rest from them? why that is Tua gratia, Gods favour. So S. Basil. S. Basil. Ibid. Is a King, or a State, famous for the ordering of it? why there is auxilium â te, All helpe from God. Theodor. Ibid. So Theodor. And God sells neither his help, nor his favovr: It is all at Tu dedisti, his gift, his free gift, where ere it is.

There is great Errour in the world, I pray God it be not as Common as Great: And it is, to thinke that this blessing can be brought about by Policie onely. Po­licie is necessary; and I deny no­thing but the Only. And they which maintaine that, leave no roome for Tu dabis, Thou shalt give the bles­sing: But will carrie the world be­fore them whether God will or no. Whereas there is more in Tu dabis, in Gods gift, than in all the Policies of the world. And it must needes be so; For all Policie is but a piece of Gods gift, a branch of Gods wisedome: Therefore not so great [Page 63] as the whole. And no Policie can Promise it selfe successe; there it must needs wait and stay, for Tu da­bis: Therefore not so great as that upon which it attends. And when miserable events dog the wisest pro­jects, then Achitophel himselfe will confesse this; 2 Reg. 17. though perhaps not till he goe home to hang himselfe, 2 Reg. 17.

With this Politick errour, went another of Destinie. The former leaves Gods Altar, and the sacrifice is to their owne uet, Hab. 1. 16. Hab. 1. This o­ther hampers God in the uet, and makes both his blessings upon Kings, and his blessings from Kings to the People, to be all fatall. And this was too common among the Heathen. So Flav. Flav. Vop. in vita Cari. Vopiscus. Fato Remp. regi sa­tis constat, It is evident enough that Kingdomes are governed by Fate. And then, where is Tu dedisti? Thou hast given him, if he and his Bles­sings must be whether God will or not?

But these blind men had Blessings, and knew not whence they came, unlesse perhaps they understood Providence by Fate: (And Minut. [Page 64] Fael. M. Foel. in Octa. p. 96. is not much against it.) And if they did, then Providence, and Tu dabis, are all one; For God never gives a blessing to a King and his people, but he gives it, and orders it by Providence. Yet here the wisest of the Heathen are unexcusable, in that they enjoyed the gift, and would not serve the giver, Rom. 1. 21. Rom. 1. Look right therefore upon The Author of Bles­sings; And where it is, Tu dedisti, Thou hast given him as Blessings (as it is with us) there know, it is worth Thankes both from Prince and People: And where it is, Tu dabis, Thou shalt give (and my Text is read both wayes) there know, it is worth the asking, both for Prince and people; that God will give their King unto them as bles­sings for ever.

And as it is, Tu dedisti, Thou hast given; So that is not all, but, Tu dedisti priùs, Thou hast given first. God is first in the worke, where ever a gracious King is a blessing to his people. For that which is simply a gift in the Text, is a preven­tion, ver. 3. Ver. 3. And, Praevenis eum, pre­vents the King with blessings first, [Page 65] that he after may blesse the people: So that in this common blessing God is the prime mover, aswell as in grace given to particular men. And it it true of both, Lib. 11. co [...]. duas epist Pelag. c. 19. which S. Augustine delivers but of one, Avertat Deus hanc amentiam, God turne away this phrensie from us, that in his own gifts (And here it is, Tu dedisti) we should place our selves first, and set him after. No; where ever comes, Tu dedisti, Thou hast given; God is evermore first in the worke to be­gin it, yea, and last in the worke to perfect it, or else no blessing.

And therefore marke the Text, and ye shall finde, that wheresoever there is Tu dedisti, Thou hast given, there is still, Posuisti, and disposuisti, Thou hast set him, and disposed him to be so. And these two perfect the gift: Ar. Mon. For, Tu pones, that sets and settles the King to be Blessings; And there is his Constancie; Not a Blessing to day, and none to mor­row. And, Dispones eum, (for so Tremellius will have it) that disposes and orders the King in his blessings; And there is his wisdome, to sit and steare his Passengers; That he may [Page 66] make all things suite with the opper­tunities, and fit the varieties of the people: For they, doe the Gover­nour never so worthily, will not thinke themselves Blessed, if they be not fitted. And a Commonwealth, when the humors of the people feele a spring, and are swelling, (as it was once said of that of Rome) suffers almost all those various mo­tions, Quae patitur in homine une mortalitas, Flav. Vo­pis. in Caro. which motalitie it selfe suffers in a particular man.

And it should not be passed over neither, for whose mouthes David 1 fits this passage. And first there is no question, but that David speakes it for himselfe: And there is the King acknowledging Tu dedisti, Gods gift in making him all the Blessings that he is to his people. 2 Next I finde, Pij loquuntur; they are the faithfull that speake it: Not a religious and a good subject, but he is at Tu dabis, that God would blesse his King, and make him a Blessing for ever.

And therefore when God gives, and the King blesses, and the people take no notice of it, it is grosse in­gratitude: [Page 67] when they have a bles­sing and know it not, it is a dange­rous slumber; when they may have a blessing and will not, it is sullen pet, and shewes they have no minde to be thankefull, either to God or the King for Blessing them.

Against this: say, The blessings are not perfect. Well, suppose that, what then? Are not the best actions of the best men mixed? Shall we re­fuse degrees of happinesse, because they are not Heaven? No sure: for Angels dwell not in bodies of men. And in the very Text it is not sim­ply, Thou hast given blessings; But the words are, Dedisti Eum: thou hast given Him as Blessings. There­fore the blessings here spoken of, come not immediately from God to the people, that they should be thought every way perfect: But they are strain'd Per eum, through him, through the Man, and therefore must relish a little of the Strainer, Him and his Mortality. And there cannot be a greater wrong done un­to Princes, in the mid'st of their care for the people, than for men to think they are not Blessed by them, [Page 68] upon supposall that some things may be imperfect: Hook. Lib. 1. Ecc. Pol. Sect. 1. Prin. For the secret lets, and difficulties in publike pro­ceedings, and in the managing of great State affaires, are both innu­merable, and inevitable; and this every discreet man should consi­der.

2 And now I am come to the se­cond meanes of Gods laying Honour upon the King. The first, ye see, was by giving him as blessings: And this second is Laetificando, by making him glad with the joy of his counte­nance. The Text goes on cheerfully, (and so I hope you doe in hearing it) from Blessing to Joy; and here againe the circumstances are three.

1 And first, God layes Honour up­on the King, Laetificando, by joying him, while he blesses the people. And the joy which God gives can­not but be great; and therefore the Septuagint expresses it by two words, [...], Thou shalt Joy him with Joy, that is, thou shalt make him exceeding glad: and its re­quisite a King should have joy, great joy, for he cannot sit at the stearne, without a great deale of Care; And [Page 69] therefore it is fit he should be re­warded with a great deale of joy.

Now if a King will not faile of this joy, he must goe to the right Owner of it, God himselfe, that both hath and gives abundantly. If he seeke it in Himselfe, if in the very People which he blesses, it will not ever there be found. For when a King Blesses his people, if the bles­sing be as discreetly taken, as it is graciously meant; then there is joy, great joy, of all hands: But when a people, hath surfetted long upon Peace and Plenty, it is hard to please them with blessing it selfe; and eve­ry little thing is a burden to them, that in long time have felt the waight of none: And in such times, Malecontents are stirring; And there want not in all States, those that are Docti in perturbanda Reipub. pace, very learned in disturbing the Peace of the Common-wealth: And the factious aime of such men, is either to hinder and divert the blessings which are readie, and upon the point of descending from the King upon the People; or else in misinterpreting, or extenuating [Page 70] Blessings already come downe. And these (let the world doat on them while they will) are the hinder­ers of mutuall joy between the Prince and the People.

Therefore, if the King will looke to the presevation of his owne joy, he must seeke it where these cannot hinder it, at Tu laetificasti, Thou Lord hast joy'd him. And the word in my Text is [...], which signifies a joy that is inward, and referred to the mind. And Tu laetificasti, is ever at this joy; Let the Intentions be right and honourable, and joy will follow them. It was Davids case: I will forbeare to tell you how scornfully, how unworthily, he was used by the basest of the people: but God kept close to him, Tu laetificasti, and made him joyfull.

2 Secondly, where you find Tu laetificasti, God joying David, there the joy is not like Lightning, a flash and gone, but a true and permanent joy: True in regard of the Author of it, God; for here is another Tu dedisti, God gave this also; and true in regard of the Object of it up­on which it settles, which is God [Page 71] too; God, and the light of his coun­tenance. And how can it be other than true joy, that hath God at both ends of it, as this hath? For it be­gins at God the Author; and it conti­nues, and ends, in God the Object.

God, but not simply so expressed in the Text, but God and his counte­nance, expressing after the manner of men: For a man is joyed at the countenance he loves; And yet not simply so neither, not this Counte­nance onely, but the joy of his Coun­tenance. And a man would not see sadnesse in the face he loves; Joy there rejoyceth him. But no Coun­tenance like to Gods, an eye upon the Beauty of his Countenance fill's with joy.

Now Vultus Dei, Gods Coun­tenance here, signifies Gods presence; So Bellarm. Bellarm. Ibid. It is true; yet not his presence onely, but his Favour and his Love too; Theodor. Ibid. So Theodor. It is true, yet not empty Love onely, but suc­cour and protection too; Euthy. Ib. So Euthym. It is true, yet it is not these alone, but all these and more.

And this consider'd, it is no great matter how you reade my Text; A, [Page 72] or Cum, or Juxta, or Apud vultum; For the King needs all, and God gives all: For when he is once come to Tu laetificasti, this joy begins at à vultu, from his Countenance; It goes on cum vultu, in company with his Countenance; It enlarges it selfe Iuxta vultum, when it comes neere his Countenance; And at the last it shall be made perfect apud vultum, when it comes to his Countenance, to vision.

And as Davids cares were great, so God would answer them with de­grees of joy: For had God any more Faces than one (as Ar. Mont. ren­ders the Original Cum faciebus ejus) he would hide none of them from David. If any were more comfor­table than other, he shall see that. And indeed though the Countenance of God be but one and the same, yet it doth not looke joy upon all men: But his Aspects to the creature are Planetary (as it were) and various. And David is happy, that in the midst of all these various turnes of Gods Countenance, A, and Cum, and Iuxta, and Apud, we find not (nor I hope never shall) that disasterous [Page 73] Aspect of opposition, which is contra, against; for then all joy were gone: For if it should be Rex contra vul­tum Dei, then it were all sinne; and if it should be Vultus Dei contra Re­gem, (both which God forbid) then it were all punishment; In neither Joy, in neither Blessing. It is far bet­ter in my Text, if we take care to hold it there, Cum vultu, with, or in the favour of his Countenance.

Thirdly, this joy begins at the 3 King; Laetificasti eum, thou hast made him glad. He must have the greatest care, and therefore the joy must be first or chiefest in him: and if you will take a view of my Text, you will find Him excellently seated for the purpose; for I find Eum, that is David, that is the King, standing betweene Laetificasti and Gaudium, as if God would have the Kings place knowne, by joy on the right hand, and joy on the left; here God places the King; this is his ordinance to season his cares: therefore if any attempt to displace him, to plunge him into griefe, to make him struggle with difficulties, it is a kind of Depo­sing him. The care of Government [Page 74] should be eased, not discomfited: else doubtlesse God would never have placed David betweene Laetifi­casti and gaudium, Joy and Joy.

And it is fit for the people, espe­cially the greater, in their families, to look to this, that David may keep Inter laetificasti & gaudium, the place where God hath set him: for when all is done, and the braine weary of thinking, this will be found true; They cannot hold their places in gaudio, in joy, if David sit not sure in his: and it is an excellent observati­on made by Cassiodore, Lib. 12. (a Senator he was, Epist. 19. and Secretary of State to The­odoricus, and after a most strict and devoted Christian) He makes all sad that endeavours not the Kings joy: Et omnes affligit, qui Regi aliquid ne­cessarium subtrahit; And he afflicts all men, that withholds necessaries from the King. And certainly it is the glory of a State, to keep David up­right where God sets him: and that you see is, Inter laetificasti & gaudiū, between Joy and Joy, where God ever keep Him, and His.

2 And now I am come to the se­cond generall of the Text, the Rea­son [Page 75] both of the Thing, and the Meanes; of the Honour, and the Manner of Gods laying it upon Kings: And the Reason is, Quia sperat, because the King puts his trust in the Lord. In which, may it please you to observe three circum­stances.

The first of these is the Vertue it 1 selfe, which God first gave the Pro­phet, and for which he after gave him a blessing to the People, and joy in himselfe. The Vertue, is Hope; that Hope, in the Lord. Now Hope followes the nature of Faith: and such as the Faith is, such is the Hope. Both must be in Domino, in the Lord, or neither can be true.

And it is in a sort, with the deny­all of Hope in any Creature, That the Hope which is founded upon God alone (I say alone as the prime Au­thor) may be firme, and not divided. Nulli hominum fidens, trusting upon no man, Theodor. ib. is Theodoret. Not in Armies, nor in riches, nor in any strength of man, Euthym. ib. is Euthymius. Not in sword, nor speare, nor shield, but in the name of the Lord of Hosts, 1 Reg. 17. 45. is David him­selfe, 1 Reg. 17. And David could [Page 76] not lay better hold any where: For since before, all lies upon God, Tu dedisti, and, Tu laetificasti, Thou hast given, and, Thou hast made glad; where could any man fasten better? And indeed the words are a reci­procall proofe, either to other: For because God gives, David hopes; and because David hopes, God gives more abundantly, Honour, Blessing, and Joy. It is in the Text, Quia spe­rat, even because he trusts.

2 Secondly, Is Trust then, and rely­ing upon God, a matter of such con­sequence, that it alone stands as a cause of these? Yes, Hope & Trust rightly laid upon God, have ever been in his children, loco meriti, in stead of merit. And what ever may be thought of this Hope, it is a Kings vertue in this place. Lib. 2. de Erudit. prin. cap 6. And Thomas proves it, That Hope is necessary for all men, but especially for Princes. And the more trust in God, Honora­tior Princeps, the more honour hath the King, Ibid. as Apollinarius observes it. And therefore Hope is not here a na­ked expectation of somewhat to come; Calv Musc. Tremel. M [...]lle [...]. ib. but it is Hope, and the ground of Hope, Faith, as some later Divines [Page 77] thinke not amisse. And Faith em­braces the Veritie of God, as well as the Promises made upon it: And this was right: For so God promi­sed, and so David beleev'd, 2 Reg. 7. 29. he would perform, 2 Reg. 7. 29.

And since we have found Faith and Hope in this action of Trusting God (as our English well expresses it) let us never seeke to shut out Charitie; And if Faith, Hope, and Charity bee together, as they love to goe, then you may understand the Text, Quia Sperat, because he Hopes, de toto cultu, of the entire worship of God. Li. 8. Orig. cap. 2. For (as S. Isidor observes) in all inward worship, which is the heart of Religion, are these three, Faith, Hope, and Charity. And in the most usuall phrase of Scripture, (though not ever) scarce one of these is named, but all are under­stood to be present; and if so, then, because he trusts, is as much as Quia colit, because he worships. So at last we are come to the cause in­deed, why God set David for such a Blessing to his people; why he fil­led him with such joy of his counte­nance; and all was, Quia cultor, [Page 78] because he was such a religious wor­shiper.

It is in the Text then, that a Kings Religion is a great cause of his happinesse. The greatest Politi­cians that are, have confessed thus farre, that some Religion is necessa­ry, to make a King a Blessing to his People, and a Common-wealth hap­py: But the matter is not great with them, whether it be a true, or a false Religion, so it be one. But they are here in a miserable errour; for since they suppose a Religion necessary (as they must) my Text will turne all the rest upon them; that true Religion is most apt, and most able, to Blesse and Honour both King and People.

1 For first, Truth is stronger than falsehood, and will so prove it selfe, wheresoever it is not prevented or abused: and therfore it is more able. 2 Next, true Religion breeds ever true Faith, and true Hope in God; which no false Religion can: there­fore 3 it is more apt. Then, true Hope and Faith have here the pro­mise of God, for the Kings joy, and the Peoples Blessings, even Quia [Page 79] sperat, because he trusts, whereas the rest have only his permission: There­fore it is both, both more apt, and more able, to blesse King and Com­monwealth, than any false Religion, or superstition, is, or can be.

It was but a scoffe of Lucian, In morte Peregri. to describe Christians, simple and easie to be abused; or if any in his time were such, the weakenesse of the men must not be charged upon their Religion: for Christ himselfe the founder of Religion, though he did un-sting the Serpent in all his charge to his Apostles, yet he left his vertue uncheck'd, nay he commanded that; Be innocent, but yet as wise as Serpents, Mat. 10. 16 Mat. 10. 16. And this Wisedome and Prudence is the most absolute vertue for a Common­wealth. So that till Christians for­sake Christs rule, Lucians scoffe takes no hold of them.

Thirdly, Since Quia sperat, the 3 Faith and Religion of a King, is that which brings God to give him as a Blessing; It must not be for­gotten, that Trust in God, is inter fundamenta Regum, amidst the very foundations of Kings. And spes is [Page 80] quasi pes, Lib. 8. Ori. cap. 2. Hope (saith Isidore) is the foote, and the resting place. Now no building can stand, if the foun­dation be digg'd from under it. The Buildings are the Blessings of a State; A prime foundation of them, is the Kings trust in God: Take a­way the truth of this Hope, Faith, and Religion, and I cannot promise the Blessings to stand; for then there is never another Quia, or cause in the Text, to move God to give. But if the cause stand (as Theodor. Theodo. & Euthym. ib. and Euthym. here make it) all is well.

And here it were sacrilege for me, and no lesse, to passe by his Majesty, without thankes both to God and Him. To Him, for, Quia sperat, because he trusteth; for no Prince hath ever kept more firme to Religion. And it is sperans in the present in my Text; hee continueth it, and will continue it. And to God for, Ar. Mont. Quia dedit, because in mercy hee hath given Him this Blessing so to Trust, and by this trust in him, to be this, and many other Blessings to us.

3 And so I come to the last part of [Page 81] my Text, which is the happy Suc­cesse which David shall have for trusting in the Lord. It is a Reward, and Rewards come last. And it is, That in this trust, he shall not slide, he shall not miscary. And here (to make all parts even) are three circumstances too.

The first of these, is the Successe 1 or Reward it selfe; and it is a great one: Non commovebitur, He shall not be moved; or at least not remo­ved, not miscarry. And this is a great Successe, To have to doe with the greatest moveables in the world, the people, and not miscarry. So that trust in the Lord, makes a King in the midst of a mighty people, Pe­tram in mari turbido, A Rocke in a working Sea: Ebbe, and slow, and swell, yet insolent waves dash them­selves in pieces of all sides the Rock; and the King is at Non commovebi­tur, He shall not be moved.

Secondly, This great Successe 2 doth not attend on Kings, for either their wisdome, or their power, or a­ny thing else that is simply theirs: No, we must fall back to spes in Domino, their trust in the Lord: yea [Page 82] and this trust too, is not simply up­on the Lord, but upon his Mercy. And indeed to speak properly, Man hath no ground of his Hope but Mercy, no stay upon the slippery, but Mercy: For if he looke upon God, and consider him in justice; If he looke upon himselfe, and weigh his soule by merit, it is impossible for a man to Hope, or in Hope not to miscarry. And therefore the Prophet here, though he promise non cōmove­bitur, that the King shall not miscar­ry; yet he dares promise it no where else than In misericordia, in Mercy.

3 Thirdly, I will not omit the Ex­pression, whose Mercy it is that gives successe to Princes; and that is Altissimi, the mercie of the most high, which is one of Gods usuall Names in Scripture. Now Sperat, & non commovebitur; The Kings Hope and his Successe, doe both meete in the Highest mercy. It is true, Hope stands below, and out of sight: For Hope that is seene is no hope, Rom. 8. 24 Rom. 8. yet as low as it stands it contem­plates God qua Altissimus, as he is at highest. And this shewes the strength of this vertue of Hope: [Page 83] For as Hope considered in nature is in men that are warme and spirited, so is it also considered as a vertue. And therefore give it but due foo­ting, which is upon Mercy, and in the strength of that, it will clime to God, were it possible he should be Higher than he is.

The footing of Hope is low, therefore it seekes Mercie; and the Kings Hope keepes the foote of the hill: Rex humili corde sperat; (So S. August.) Ibid. And the best hope be­gins lowest; not at merit, but at mercy. But then marke how it soars: For the same hope that bears the soule of man company upon earth, mounts till it comes ad Altis­simum, to the most High in hea­ven.

Now in this Mercy-seate it is ob­servable, three Grandies are met together; Blessing, Joy, and Hope, and yet there is no strife for prece­dencie: For Blessing goes first; Joy comes after, for no man so joyfull as hee that is Blessed; and then Hope, to supply the defects of both, because nor Blessings nor Joy, can be perfect in this life.

[Page 84] And they have chosen to them­selves an excellent and safe place in 1 the Mercy of the most High. An ex­cellent place, and all receive vertue from it. For, that David is able to be a Blessing to the people; that he can joy in the Blessing; that his Hope can support him through the cares in ordering the blessing, ere he can come to the joy; all is frō Mercy.

And a safe place it is: For there 2 are in all times, and in all States, Conatus impiorum, endeavours of wicked men, and the labour of these is, to turne Blessing it selfe in­to a curse; To overcloud joy with sorrow at least, if not Desolati­on; To crush Hope, or rather, Decolla­re, to behead it. No place safe from these attempts, but that which is high, and out of reach; And no place so high, as Sinus Altissimi, the bosome of the Highest, which is, his Mercy.

The reason then why David shall not miscarry; nay, not so much as Nature, shake, (as Ar. Mont. ren­ders it,) why the scepter in his hand shall not be [...], a shaken reed, S. Mat. 11. 7. S. Matth. 11. (And that is the word here in the [Page 85] Septuagint, [...]) is the Mercy of the Highest. And when his feet are got upon this, he shall not slide. And Apollinaris cals the feet of the King, Ibid. while they rest upon Gods Mercy, [...], bold and confi­dent feet, that dare venture, and can stand firme any where; And so no question they can, that are upheld by Mercy.

And now to reach downe some of the Mercies of the Highest upon our selves: For when I reade David, at Rex sperat, The King trusts in the Lord; and heare him speaking in the third person, as of another King, me thinkes the prophecie is worth the bringing home to our most gra­cious Soveraigne. For, his constan­cie in Religion is knowen to the world; And the freedome of his life, argues his trust in the Lord; And the assurance of his Hope shall not vanish. For, let him keep to the mercy of the Highest, and there he shall not miscarry.

And give me leave to speake a little out of my Spes in Domino, my trust in the Lord; me thinkes I see, Non commovebitur, He shall not mis­carry, [Page 86] three wayes doubling upon 1 him. First, for his Private; I have two great inducements among ma­ny in another Kingdome, to thinke that he is so firme in the mercies of God, that he cannot miscary. The one is as old as Novemb. 5. 1605. The powder was ready then, but the Fire could not kindle: The other is as young as January last, the 9. The water was too ready then, and he fell into it. Neither of these Ele­ments have any mercy, but the mer­cy of the Highest was His Acquit­tance from both. In the first, he learned, that when desperate men have sacramented themselves to de­stroy, God can prevent and deli­ver, Act. 24. Act. 24. 12 In the second he learned, Psal. 33. 15 that a Horse is but a vaine thing to save a man; but God can take up, take out, and deliver. And in the very Psalmes for that day, Morning prayer, Psal. 46. 1. thus I reade, Psal. 46. God is our help and strength, a very present help in trouble. And I know not what better use he can make of this, than that which fol­lowes in the next verse; Vers. 2. I will not feare, (nor distrust God) though the earth be moved.

[Page 87] Next, me thinks, I have a Non 2 commovebitur, he shall not miscarry, for, or in his publike affaires. Prophet I am none, but my Heart is full, that the mercy of the Highest, which hath preserved Him in great sicknesses, and from great dangers, hath more work for him yet to doe: the peace of Christendome is yet to settle. Will God honour this Island in him, and by his wisdome, to order the Peace, and settle the distracted State of Christendome, and edge the sword upon the common enemie of Christ? Why should there not be trust in God, that in the mercy of the High­est he shall not miscarry?

Thirdly, For that which is greater 3 than both these to him, the eternall safety of his soule, here is a Non cō ­movebitur; he shall not miscarry for this neither: For so some reade, and some expound the word of my Text, Thou shalt give him everlasting feli­city. Therefore let him be strong, Tremel. v. Angli. vet. Appolinar. Ibid. and of a good courage, for in the mercy of the most High there is no miscarrying.

Thus you have seene the Kings Blessing, the Kings Joy, the Kings [Page 88] Hope, and the Kings Assurance. In 1 the first you have seen, that the King is a Blessing to his people; that a gracious King (such as God hath gi­ven us) is a blessing for ever: That he is so, Quia tu dedisti, because God hath given, and set him to be so. 2 From Blessing to Joy; And there you have seene, that the joy which followes a blessed Government, is a great joy, a true and a permanent joy, a joy that is either first, or chie­fest 3 in the King. Now Blessing and Joy, are both grounded upon Hope; this Hope in the Lord; this Hope in­cludes Faith, and Religion, and so this Hope stands amidst the founda­tions 4 of Kings. The Successe assured unto him, is, Non commovebitur, he shall not miscarry, not so long as he rests on Mercy; that Mercy of the Highest.

Non commovebitur, drive wind and tide, he shall not miscarry. Shall not? what? is it absolute then for David, or for any King? No, I say not so neither. There is a double condition in the Text, if David will 1 not miscarry; the one is ex parte Davidis, on Davids side, and that is [Page 89] at Sperat, a religious heart to God, that cannot but trust in him. The 2 other is ex parte Dei, on Gods side, and that is at Misericordia, a merci­full providence over the King, which knowes not how to forsake, till it be forsaken, if it doe then. Let us call in the Prophet for witnesse, Psal. 94. 18 Psal. 94. When I said, My foot hath slipped, thy mercie, O Lord, held me up. Now the foot of a man slips from the condition, Collat. 3. c. 12. from the trust, (as Cassian observes) Mobilitate Arbitrii, by the changings of the will, which is too free to sinne, and breach of trust; the Holder up in the slip is Mercie, therefore it is safest relying upon the condition which is on Gods side, that is Mercy, for that holds firme, when men break.

And mark my Text, Hope goes before, and Non commovebitur, he shall not miscarry, followes after: but yet it followes not, till the Mer­cy of the Highest be come in be­tweene. And indeed to speak pro­perly, all those things which the Scripture attributes to the Faith and Hope of man, are due onely Mise­ricordiae Altissimi, to the Mercy of [Page 90] the Highest, which both gives and rewards them.

And yet for all this, the Hope of the Beleever, and the Mercy of God in whom he trusts, are happily joy­ned in my Text: because the Hope of Faith can obtaine nothing with­out the Mercie of the Highest; And that Mercie and Goodnesse will not profit any man, that doth not be­leeve and trust in it. And Hope and Mercie are not better fitted to se­cure David, than Mercie and the Highest are, to make him apprehen­sive of his assurance: For Goodnesse & Mercie are invalid without Pow­er; now that is supplyed by Altis­simus, the Highest. And power is full of terrour when it stands apart from goodnesse; and that is supply­ed by mercy: when both meet, the Hope of man is full. So David can­not but see all firme on Gods side; and sure he is not to miscarry, if he look to performance of his owne. And though it be safest relying up­on God, yet it is never safe to dis­joyne them whom God hath put together. And therefore as he is mercifull, so Man must be faithfull, He must trust.

[Page 91] And now to end at home, David is gone long since to his Hope, the Mercy of the Highest: But a King, a gracious King, is living over us in Peace, and Happinesse, as our eyes see this day.

I know He remembers why God set Him over this great and nume­rous people; that is, in benedictione, even to blesse them: And that he hath been a Blessing unto them, Ma­lice it selfe cannot deny. And I make no question, but he will go on with the Text, and be Blessings to them for ever. For ever, through his whole time; and for ever in his ge­nerous Posterity. Tu dedisti, Gods gift is through all this; and I will ever pray, that it may never faile.

He hath given this people all His time, the Blessing of Peace; And the sweet Peace of the people, Cassiod lib. 5. epist. 39 is Praeco­nium Regnantium, the Glory of Kings. And Gods gift is in this too: For though it be the King that Bles­ses, yet it is God that gives Blessing to Blessing it selfe. And suppose Peace end in Warre, Tu dedisti, Gods gift reaches thither too; 1 Reg. 17. 47. For the Battell is the Lords, 1 Reg. 17. The [Page 92] Battell, yes, and the Victory. For (sayth S. Basil.) S. Basil. ib. Dextera victrix, Whosoever be the Enemy, the right hand that conquers him is the Lords.

Now for his Blessing, it is fit he should receive Joy: But if he will have that true and permanent, (and no other is worth the having) he must looke it in vultu Dei, in Gods countenance. If he looke it any where else, especially where the joy of his countenance shines not, there will be but false representations of joy that is not.

This day, the Anniversary of his Crowne, is to all his loving Subjects, Dies Gaudii, and Dies Spei, A day of Joy, and a day of Hope. A day of joy: For what can be greater, than to see a Just, and a gracious King multiplying his yeares? And, a day of Hope: And what can be fitter, than to put him in minde even this day, that a Kings strength is at sperat in Domino, Job 7. 20. His trust in the Lord, the preserver of men, Job 7. That as God upon this day did set­tle His Hope, and His Right to this Kingdome upon Him; So upon this [Page 93] day, (which in this yeers revolution proves His day too, Dies Domini, the Lords day as well as His) hee would continue the setling of his Hope on him, by whom all the Kings of the Earth beare rule, Prov. 8. Prov. 8. 15.

I say, Settle upon Him, and his Mercy, that is the last. The very feet of Kings stand High; and in high places slips are dangerous. Nothing so fit, so able to stand by them, as Misericordia Altissimi, the Mercy of the Highest. In the good­nesse and the power of this Mercy he hath stood a King now almost five and fifty yeares; nay a King He was, before he could stand. Through many dangers the Mercy of the Highest hath brought Him safe. Let Him not goe from under it, Vers. 8. and it followes my Text, verse 8. His right hand shall finde out all that hate Him: And for himselfe, Non commovebitur, He shall not be moved, not miscarry.

And so we offer up our Evening sacrifice unto God, for Him, and for our selves, that God will ever give, and he may ever be, a Blessing [Page 94] to is People: That His yeeres may multiply, and yet not outlive His joy: That this day may come about often, and yet never returne, but In Gaudio vultus Dei, in the joy of Gods countenance upon the King; and, In Gaudio vultus Regis, in the Ioy of the Kings countenance upon the People: That the mercy of the most High may give Him hope in the Lord and strengthen it; That His Hope may rest upon the Mercy that gave it: That in all His busi­nesses, as great as His place, His Successe may be, Non comm [...]veri, not to miscarry: That He may goe on a straight course from Blessing others in this life, to be Blessed Him­selfe in Heaven; And that all of us may enjoy Temporall Blessings un­der Him, and Eternall with Him for evermore. And this CHRIST JESUS for his infinite merit and mercy sake grant unto us: To whom, with the Father, and the holy Spirit, three persons and one God, be ascribed all might, Majesty, and Dominion, this day, and for ever. AMEN.

SOme are of opinion this Psalme was made by David, and delive­red to the Church to be sung, when the Ark of God was carryed up to Jerusa­lem; [Page 96] when Jerusalem was setled by David, to be the speciall seate both of Religion and the Kingdome. The people were bound thrice a yeere, at Easter, Pentecost, and the Feast of Tabernacles, to come up and wor­ship at Jerusalem, Deut. 16. 16. Deu. 16. And some think this Psalme was prophetically made to sing by the way; to sing whē they went up by the steps to the Temple. And 'twas fit: for they came up with joy; And joy is apt to set men a singing; And at joy the Psalme begins. Vers. 1. I was glad when they said un­to me, We will goe into the house of the Lord.

But whatsoever the use of this Psalme was in any speciall Service, certaine it is, that Jerusalem stands here in the letter for the City, and in type and figure for the State, and the Church of Christ. My Text looks upon both; and upon the duty which the Jewes did then, and which we now doe owe to both. The Temple the Type of the Church, that's for God's service. No Tem­ple but for that. The City the Type of the State, that's for the peoples peace. No happy State but in that.

[Page 97] Both the Temple and the State, God's house and the Kings, both are built upon Pillars. And it is not long since I told you out of Psal. 75. Psal. 75. 4. that there are many times of exi­gence, in which if God doe not beare up the Pillars, no strength which the Pillars have in and of themselves can support the weight that lies upon them; Be they Pil­lars of the Temple, or Pillars of the State. Therefore here to ease the Pillars God hath built up Buttresses (if men doe not pull them downe) to stay the maine walls of both buildings. The Buttresse and support of the Temple is Religion. God will not blesse the house, if men doe not honour and serve him in it. The Buttresse and stay of the Kingdome is Justice. God will not blesse the State, if Kings and Magistrates doe not execute judgement; If the wid­dow and the fatherlesse have cause to cry out against the Thrones of Justice.

So the Church and the Common­wealth, Gods house, the Temple, and the Kings house, the house of David, are met in my Text. And they [Page 98] would ever meet, and in love no question, did not some distempered spirits breath soure upon them. For the Church cannot dwell but in the State. Ye never read that she fled out of the State into the wildernesse, but when some Dragon persecuted her, Apoc. 12. 6. Revel. 12. And the Common­wealth cannot flourish without the Church. For where the Church is not to teach true Religion, States are en­forced, out of necessity of some, to imbrace a false; And a false is not a help to make a Kingdome flourish. But when they dwell together, when the Church, the House of Grace, is a welcome inmate to the State, which is a wise fabricke of Nature; then in the Temple there's meeting: The people goe up to blesse, and praise the Name of the Lord. And then in the State ther's meeting, To settle the Thrones of Judgement, to make firme the house of David. And then, and never but then, Jerusa­lem, that is, both State and Church, is a City as that is at unity in it selfe.

My Text is nothing but a most deserved praise of Jerusalem. And [Page 99] not of the particular materiall Je­rusalem alone, but of any State, of any Church, that is as Jeru­salem then was, and that doth as Je­rusalem then did. This praise of Je­rusalem both formall in it selfe, and exemplary to us, is set downe in three things. And they sever the Text into three parts. For, first 1 here's the unity of Jerusalem; 'tis builded as a City at unity in it selfe. 2 Secondly, the Religion of it; For thither the Tribes go up, even the Tribes of the Lord, to the Testimony of Israel, to give thanks unto the name of the Lord. Thirdly, the Government of 3 it both spirituall and temporall; For there are the Seats of Judgement, even the Seats of the house of Da­vid.

The first commendation of Jeru­salem I is from the unity and concord that is in it. 'Tis like a City that is compacted together; That's for the 1 buildings; no desolation in the midst of it, S. Basil. ib. saith S. Basil. 'Tis like a City at unity in it selfe, That's for the Inhabitants. For the beauty and artificiall joyning of the houses is ex­pressed but as a type of this unity; [Page 100] When men men dwell as neere in affection as their houses stand in place.

'Tis a great ornament of a City, that the buildings be faire; that they stand not scattering, as if they were afraid each of other. But whereso­ever 'tis so, the City is beholding to unity for it. Let the Citizens breake their unity once, they'l spend so much in quarrels that they cannot build the City. No other times but when the Inhabitants are at peace can build; Nor no other time can keep them from waste.

2 But what? Hath God care of houses? out of question not, but for the Inhabitants that dwell therein. He that taketh the simple out of the dust, and lifts the poore out of the mire, Psalm. 113. Psal. 113. 6. loves not man for his house, nor no City for the build­ings. Jerusalem will not let mee wander for an instance: For here so long as the Inhabitants served God, and were at unity, what City like Jerusalem? The City of the great King, S. Math. 5. 35. S. Mat. 5. The glory of the whole earth, Thren. 2. 15. Thren. 2. But when they fell from God to Idols, from [Page 101] unity to heart-burnings among themselves, what then became of Jerusalem? what? why just that which our Saviour foretold, S. Mat. 24. S. Mat. 24. 2. That one stone should not be left upon another that should not be thrown downe, not one, neither of Temple nor City. Adrichom. in descrip. Jerus. And so it came to passe before Adrian left it. If any man threfore will have his house stand, he hath no way but this; to labour that Jerusalem, the City, may serve God in unitie.

Now Jerusalem is by way of sin­gular 3 eminence called here a City compacted together. And David himselfe might best call it so: For before Davids time Salem and Sion were two Cities; Jud. 19. 10 The Jewes dwelt in Salem, 2 Sam. 5. 7 but the Fort of Sion was yet held by the Jebusites, 1 Chro. 11. 4. 1 Chron. 11. Two Cities, the upper, and the lower; Two people, the Jewes, and the Jebusites; Two most different Religions, the worship of God, and Idols, till Davids time: But then a City most compacted together; The Buildings, and the Cities joyne; Beniamin and Iuda dwell there to­gether; Nothing then but unitie.

[Page 102] 4 We are yet within the walls of the City, that's too narrow; We must enlarge the Type to the State, and to the Church. S. Hil. ibid. Saint Hilary puts me in minde, that my Text reades not Jerusalem is a City, as if that were all it meant to speake of; but Sicut civitas, as a City; just as you see that, so the State, so the Church. The City the Modell if you will, but the Building these.

And for the State first; That's sicut Civitas, as the City, just so. Walls, and Towers, and Forts are things of second consideration; or­do politicus, the wise ordering of the people in concord and unity is sim­ply the strongest wall of a State: But breake unity once, and farewell strength. And therefore disjoynted factions in a State when they worke upon division, are publica irae divinae incendia, the publike kindlings of Gods anger, and they burne downe all before them. And God seldome suffers these to fire a State; till him­selfe be heated first with the sinnes of the State. Gen. 49. 7, But then he will divide them in Jacob, and scatter them in Israel, Gen. 49. Nay scatter Jacob [Page 103] and Israel it selfe for them.

And my Text hath it not simply, like a City at unity, but at unity to­gether, or in it selfe. And this the better to resist forraine malice. It were happy if all States, Christian especially, were at unity in them­selves, and with their neighbours. And the Church prayes that the course of this world may be so peacea­bly ordered. Col Dom. 5 post Trin. But when the Ambition of neigbouring States will admit nor safe, nor honourable peace, then there's most need Jerusalem should be at peace and unity in it selfe. Need? yes, need with a witnesse: For all division if it be voluntary, 'tis an opening; if it be violent, 'tis a breach; Both make way for for­raine force.

Thus it was with Jerusalem of old when shee lost her unity. For faction within the walls was a helpe to Titus, and his siege without. And long after, when the Christians had won it from the Saracens, Plat. in vit. Urban. their owne divisions among themselves, to their losse and shame let in Saladin the Soldan of Egypt.

And this hath beene often fatall [Page 104] upon our Jerusalem: For scarce e­ver did a great enemie enter this Kingdome, but when it was not sicut Civitas, like a City at unity in it selfe. Not at unity opened the doore to the enemie still: For Toustain's division and inrode made way for the Norman. And there were more divisions than one to helpe in the Dane. And Gourthi­gernus first, and Mordredus after brought in the Saxon. And I. Caesar himselfe, the mirror of men for military Discipline, he which for ought I have read, and remember, scarce ever turn'd his back to any enemie else, fled from the antient Inhabitants of this Kingdome,

till Avaroius, Lib. 5. de. Bel. Gal. called by Caesar Man­dubratius, out of hatred, and in facti­on against Cassibellanus brought him backe again, and made him entrance.

So it seemes Tacitus his observa­tion was too true upon us, In vita I. Agrip. That no­thing gave the Romans, powerfull e­nemies though they were, more ad­vantage against the antient Britans than this, Quod factionibus & studiis [Page 105] trahebantur, that they were broken into factions, and would not so much as take counsell and advise to­gether. And they smarted for it. But I pray what's the difference for men not to meete in counsell, and to fall in peeces when they meete? If the first were our Forefathers er­rour, God of his mercy grant this second be not ours.

Now there is Coagmentatio du­plex, a double buckling and knitting of the State together. And if either faile, the unity is broken. The one is of the Members of the State with their Head, especially the most ho­nourable which are neerest. The o­ther is of the Members one with a­ther. And this is grounded upon that of the Apostle, Cor. 12. 1 Cor. 12. where we find some necessity of every mem­ber; not a like necessity of any: but honour and respect done to all. And why so? why? why the Apostle tells you ver. 25. Vers. 25. It is that there may be no division in the body; that still it may be at unity in it selfe.

And it is very observable, that in all that large discourse of S. Paul, concerning the unity of the Body [Page 106] and the Members, he conceives at full, how Corruption can unnatura­lize Nature it selfe. Therefore he sup­poses the Eye may quarell with the Hand, Vers. 21. ver. 21. and 'tis a dangerous quarrell that, when the Eye and the Hand, Direction and Execution are at ods in any State.

Well he can conceive that; But he doth not so much as suppose, that any members would be at odds with the Head: No, God forbid. The Head can compose other members, and settle their peace in the Body; but if any quarrell the Head, all uni­ty is gone. And yet the Apostle can­not suppose so much unnaturalnesse that any member should quarrell the Head; not the Tongue, as un­ruly as it is: yet he is very direct, that there is an office, which the Head owes the Body, and all the members to the very meanest, for the preservation of this unity. For the head cannot say to the very feet, as low as they are, Vers. 22. I have no need of you, ver. 21.

And for the Church, that's as the City too, just so. Doctrine and Dis­cipline are the walls and the towers [Page 107] of it. But be the one never so true, and be the other never so perfect, they come short of preservation, if that body be not at unity in it selfe. The Church, take it Catholike, can­not stand well, if it be not compact­ed together into a holy unity in Faith and Charity. It was miserable, when S. Basil laboured the cure of it: For distracted it was then, as S. G [...]. Nazianzen witnesseth, Orat. 20. into 600. divers opinions and errours: And 'tis miserable at this day, the Lord in his time shew it mercy.

And as the whole Church is in re­gard of the affaires of Christendome, so is each particular Church in the Nation and Kingdome in which it Sojournes. If it be not at unity in it selfe, it doth but invite malice, which is ready to doe hurt without any in­vitation; and it ever lies with an o­pen side to the Devill, and all his Batteries. So both State and Church then happy, and never till then, when they are both at unity in themselves and one with another.

The Vulgar reads it, Jerusalem is a City, cujus participatio in id ipsum, whose participation is upon the [Page 108] same thing; And that reading is warranted by the 70. [...], whose participation, or communion is in, and of the same. So this reading followes the effect, the other the cause. For unity in it selfe is the cause of all participation. For unity is in charity; and charity communi­cates all good things. 'Tis bounti­full, 1 Cor. 13. 1 Cor. 13. 4. and if any suffer, it suffers with it; participation still. Now in Heaven, and the Church triumphant, there will be full participation, because there is perfect union: But on earth, whether it be in the State, or the Church militant, looke how much there wants of per­fect unitie, and so much there will ever want of joyfull participation.

6 Well; both State and Church owe much to unity; and therefore very little to them that break the peace of either. S. Luk 23 34. Father forgive them, they know not what they doe. But if unity be so necessary, how may it be preserved in both? How? I will tell you how.

1 Would you keep the State in uni­ty? In any case take heed of brea­king the peace of the Church. The [Page 109] peace of the State depends much upon it. For divide Christ in the minds of men, or divide the minds of men about their hope of Salvati­on in Christ, and tell me what unity there will be. This so farre as the Church is an ingredient into the u­nity of the State. But what other things are concurring to the unity of it, the State it selfe knowes bet­ter than I can teach.

And would you keep the Church 2 in peace, that it may helpe on the unitie of the State? If I mistake not, that can never be done but by Christian patience; And that I find in the letter of my Text. For it is not here simply said, Jerusalem is as a City, no, but built as a City. Built, and upon a Hill, Esai. 2. 2. Esay. 2. Many a cold and a bitter storme it must en­dure, God knowes. And if Christ had not been a Rocke in the founda­tion, I make no question it had been downe long ere this. S. Math. 16 18. Built then; but upwards in the Building from this foundation, marke all along the walls of it; Lapis Lapidem portat & portatur: there is such unity in the Building, that every stone beares a­nother, [Page 110] and is borne by another. And the Apostle calls for the same duty in the spirituall Building, Gal. 6. 2. Gal. 6. Beare ye one anothers burthen. So no patience, no bearing; and no bearing, no unity. The Building cracks presently. And continue it cannot long, if the great Master-Builders take not care of the Mor­ter. If it be laid with untempered, or distempered morter, all will be naught, Ezech. 13. 10. Ezech. 13.

This Psalme was used for many yeeres together in the Church, at Evensong upon New yeeres day, the day of the Circumcision. Why the Church appointed it for that day, is not my question now: This I am sure of, this Psalme calls upon us for the peace of Jerusalem, ver. 6, And that peace can neither be had nor held long unlesse there be a Cir­cumcision, and a paring off round a­bout of heated and unruly affecti­ons in the handling of differences. And there must be a Circumcision, and a paring off of foolish, and un­learned Questions, yea and of many Modal too, 2 Tim. 2. 23. such as are fitter to en­gender strife than godlinesse, 2 Tim. 2. [Page 111] or no peace. This is the way and no other that I know, to see Jerusalem flourish as a City at unity within it selfe, both for State and Church.

II The second praise of Jerusalem is from the Religion of it. For thither the Tribes goe up, even the Tribes of the Lord, to the Testimonie of Israel, to give thanks to the name of the Lord.

Jerusalem is very right now; At 1 unity, and Religious. Oh that It had knowne the day of its visitation, and continued so, S. Luk. 19. 2. Luk. 19. For at this time the Tribes went up to the Temple. It begins well: for to the Temple, to the Church, to the con­secrated place of Gods service, is one of the best journies men of all sorts can make. And you may give a shrewd guesse at the devotion of the time, by the frequenting of the Church. And this their publike com­ming to worship at the Temple was Gods expresse commandement, Exod. 23. Exod. 23. 17. Therefore assembling and meeting at publike service in the Church is no humane Institution, but from God himselfe. Nor is this Ceremony Jewish or Ambulato­ry, to cease with the Law, and that [Page 112] Temple; but omnino perpetuum, alto­gether permanent in the Church of Christ, Christians must to the Church and place of service too.

2 Why, but what are they to doe when they come there? What? why Jerusalem was right here too. They did give thanks to the name of the Lord, and there. 'Tis no good signe when men are to seeke what they should doe when they come to Church. Yet if any man be igno­rant, my Text will informe him; men are there now to doe as they did then, to give thanks to the name of the Lord.

The 70. and the Vulgar have it, To confesse to the name of the Lord. It comes all to one. For be the word Thanke or Confesse, it stands here ex­pressive of the whole Liturgie, of all the publike externall Service of God: All which if it be not accom­panyed with the inward service of the heart, is worth nothing. So they went to the Temple, as we must goe to the Church, to confesse, to pray, to worship, to praise, to give thanks to God, which even under the Law was preferred before Sacrifice it selfe, Psal. 15. 13, 14. Psal. 50.

[Page 113] Nor may the wisdome of the world think, that to pray, and to give thanks to God, are void actions: For what ever worldlings think, the Church doth great service to the State while it prayes. And it is no hard thing to prove this out of those Politicians themselves, which have given the world just cause to think they wrapped up God in their poc­ket, when they went to counsel. For their great Master confesseth, that not a few, but many things happen to States ex fato urgente, out of such a pressing destiny, that they cannot be prevented, though the remedies be obvious and at hand.

And is it so? Why then, where is the wisdome of the Wise, 1 Cor. 1. 17. 1 Cor. 1. Is it not confounded? out of question 'tis. For ye see the remedy is ac­knowledged to be at hand, and yet not found. This purblind wisdome cannot see it. But to come home to him. This Fatum urgens what ere it be, if there be a remedy and at hand, it may be prevented. 'Tis true it cannot, by worldly wisdome onely. For nisi Dousinus, except the Lord keepe the City, all other watchful­nesse [Page 114] is in vaine, Psal. 127. 1. Psal. 127. But then allow God that which is fit for him, due to him, The highest roome at the Councell-Table, hee'l quickly di­vert this Fatum urgens, this pressing necessity.

The time was when Ruine was travelling so fast toward Nineve, that it came within 40. dayes of the City, Jon. 3. Ion. 3. And it was fatum ur­gens, it came on apace. Did any wiseman of that State discover that danger? secure a remedy? Not a man. The Prophet preached the dan­ger, and Devotion, as blind as 'tis thought, stumbled upon the Reme­dy, Prayer and Repentance, things with which worldly wisdome hath little to doe. And therefore to pray and give thankes are no empty Acti­ons for the State.

3 Well then, To pray, To praise, To worship, To give thanks; here's a great deale of service mentioned to God, and yet sure no more than needs. But in the antient Church of the Iewes, was there no Reading, no Preaching of the Law to informe people? Yes, out of question: They heard Moses, & the Prophets in their [Page 115] Synagogues every Sabbath day, Act. 13. 27. Acts 13. yea, and in the Temple too, if S. Basil be right. S. Basil. ib. But marke then. The Originall Copy of the Law, The word of God written in Tables of Stone, was in the Temple at Ierusa­lem; And there the Priests, which were to judge according to the Law, Deut. 17. 11. Deut. 17. This Law they might and did expound, but they might not crosse with it. No preach­ing in their severall Synagogues, and Parishes (that I may so terme them,) but was according to the Law, con­teined in the Arke, at the Temple, the Mother Church. And 'twas fit. For if every man may preach as he list, though he pretend the Law and the Gospell too, Ierusalem will be quickly out of unity in it selfe. And if they leave comming to the Arke and the Testimony, the world will soone have as many differences in Religion, as there be yong, igno­rant, and bold Priests in Parishes.

Now there was a double Testi­mony 4 and Convention between God and the people. The Law was the witnesse and covenant on Gods part with the people; And that the peo­ple [Page 116] should come, and tender their homage and obedience to God and the Law; that was the Testimony, and the Covenant of the people with God, Deut. 16. 16. Deut. 16. God he pro­mised to be present at the Arke, Exod. 25. Vers. 22. and he performed it. Num. 7. Vers. 8, 9. And so God is alwayes ready at his end of the Covenant. All the feare is, we fall short, and come not as we should, either to heare Gods Testimony to us, or to give Testimony to the world by our obe­dience. And herein, as in all things else, Christ be mecifull, that brought mercie into the Covenant.

9 And you may observe too, that this comming to the Temple to pray and to worship is called here by the Prophet an Ascent or going up, Ascenderunt; and an Ascent it is. It was fitted in the Letter: For the Temple at Ierusalem was built upon mount Moriah; no going up to it but by an Ascent. And 'tis fit in re­gard of the Materiall Church now: For how low soever the situation of any of them be, yet 'tis motus sur­sum, upward still and towards hea­ven to frequent the Church. And [Page 117] 'tis fit in regard of the whole Mili­tant Church. That's an Ascent too, to come out of Paganisme, Heresie, or Schisme into the Church at unity in it selfe. He that fell among Theeves, and was almost killed by the way, was not going up to Ieru­salem, but downe to Iericho. S. Luk. 10 30. S. Luk. 10. from the Temple I warrant you. And as S. Augustine speakes, S. Aug. ib. si non descendisset, in latrones non incidisset, if he had not been sinking and going downewards, from God, and from his Church, he had not fallen into the hands of Theeves.

But 'tis most fit in regard of the Church triumphant in Heaven: For thither is no going but by Ascend­ing. Ascending still out of the dreggs of this sinfull life. And he is mise­rably out of this way that sinks far­ther, and farther into sinne, and dreames he is in the way to Heaven. Nor can any man say, faine I would to Heaven, but I want staires to as­cend and get up: For this Psalme is Psalmus Graduum, a whole Ladder of steps from the Church here, to the Church in Heaven.

And 'its not unfit neither to ex­presse [Page 118] what paines they then were content to take to serve God. For from their remotest habitations (and many were very farre off) e­very Male came up thrice a yeere to the Temple to worship; And they might not appeare before the Lord empty, Exod. 23. 15. Exod. 23. No paines then too much, no charge too great to serve GOD: And notwithstanding both paines and charge properabant ascen­dere, they made haste to come up. Apolina. ib. Now, the Church is at our doores, and we care not for going into it; And we come up empty handed, else it were not possible so many Churches should lye so ruinous as they doe. Will you give me leave to tell you the reason of this? 'Tis in my Text; When this devotion was on foote, Jerusalem was at unity in it selfe: For so goes the Text. Jeru­salem at unitie, and then ascenderunt, then they ascend by multitudes, and their devotion with them.

6 And this falls in upon the Persons that went up to serve the Lord. And they were the Tribes. Not all the Tribes, Families, and Kindreds of the earth; No: For the many by [Page 119] Idolatry had made themselves stran­gers to the true God of Israel. But Tribus Domini, the Tribes of the Lord, they went up, all of them.

The 12. Tribes from the Patriarks the seed of Jacob, were then Gods peculiar servants. They were made so in the Covenant. The Te­stimony of it was the Law. So this honour to be the Tribes of the Lord, God's people, was reserved in the band of Religion. If they had not beleeved, and served God, they had not beene his. They might have beene Tribes, if you will, without serving in the Temple; but not Do­mini, not of the Lord, but by that service. And they might have beene in some kinde of unity; but not in Domino, not in the Lord, but by that union. And they might have beene builded as a City; but not ad Domi­num, to the Lord's honour, and their owne salvation, but by that faith. And which was the honour of Jerusalem then in all David's time, and Solomon's too, All the Tribes went up; All, not a Recusant Tribe, or Person among them.

Now I may not omit the place 7 [Page 120] whither they were to ascend. It was Jerusalem. There the Temple. In that the Arke. In that the Law. And the Law sayes not simply, that they shal assemble and meet to serve the Lord, but precisely, that they shall doe it in the same place which the Lord shall chuse, Deut. 16. 16. Deut. 16. And the Lord chose Sion, the Temple at Ierusalem to be his place, 2 Chron. 7. 12. 2 Chron. 7.

Would you have a reason why God tied them so strictly to one place? 'Tis not hard to give it. That people were wonderfully prone to Idolatry; therefore saith S. Basil, S. Basil. ib. God tyed them to one place of worship, lest wandring here and there in strange places, they might fall into the service of strange Gods. And marke it, God would then have but one Temple erected, one Altar, in one City, that the people might not fall assunder into different supersti­tions, and leave true Religion least followed. And the Jewes seeing the command, never halted in this due­ty so long as Jerusalem was at unity in it selfe. But when that brake, all misery began. For no sooner had Jeroboam made a Rent in this unity, [Page 121] and torne away ten Tribes from the house of David, but by and by Samaria is as good as Jerusalem; and the Calves in Dan and Bethel, as good as that God that brought them out of the Land of Egypt, 3 Reg. 12. 3 Reg. 12. 28. So dangerous a thing it is, when unity and God's command are broke together.

The Jesuit Lorinus tells us, Ibid. There are better causes to perswade us now to go on pilgrimage ad Limina Petri, and the Jubilees at Rome, than the Tribes had here to goe to Jerusalem. What? better causes? The Jewes had Gods expresse com­mandement to goe to Jerusalem, and the forme of worship that was there. And what better warrant can any man, or any people have, than Gods command? Let him or any other shew me such a command, That all the whole Church of Christ, all the Tribes which now serve the Lord must come in person, or consent and doe it at Rome, wee will never stay for Lorinus his better reasons. Wee will take Gods com­mand for a good one, and obey it. But they must not thinke to choak [Page 122] us with the wool that growes upon Pasce oves, S. Joh. 21. 16. S. Iohn 21. which as the Fathers have diversly spunne out; so no one of them comes home to the cloathing of Rome, with such a large Robe of State as she challen­geth. And this in the meane time will be found true; That while they seeke to tye all Christians to Rome, by a divine precept, their Am­bition of Soveraignty is one and a maine cause, that Ierusalem, even the whole Church of Christ, is not at unity in it selfe this day.

III Now beside the honour and ser­vice done to God, the people had many other benefits by comming up, and meeting at Ierusalem. Ma­ny, but one more especially. And that comes into the third commen­dation of Ierusalem; the Govern­ment both Spirituall and Tempo­rall. For there also are the seates of Iudgement, even the seates of the house of David. So they might serve themselves at the seates of Justice, while they went to the Temple to serve God.

1 In the Ascending 'twas illuc, thi­ther. And here at the sitting 'tis illic, [Page 123] there. One and the same City ho­noured with God, his Church, and the King. And it must needs be so. For these three, God, the King, and the Church, that is God, his Spouse, and his Lieutenant upon earth are so neere allyed, God and the Church in love, God and the King in power, The King and the Church in mutual dependance upon God, and subor­dination to him; That no man can serve any one of them truly, but he serves all three.

And surely 'twas in a blessed fi­gure, that Gods house and the Kings stood together at Ierusalem. The Temple (if I mistake not) upon the East, and the Palace of Solomon up­on the South side of the same Mountaine: to shew that their ser­vants and service must goe together too; that no man might thinke himselfe the farther from God by serving the King, nor the farther from the King by serving God. The Kings power is Gods ordinance, and the Kings command must be Gods glory: and the honour of the Subject is obedience to both. And therefore in the Law the same com­mand [Page 124] that lay upon the people to come up illuc, thither, to Ierusalem; the very same lay upon them to o­bey the Judges, and the house of David, illic, when they came there. To obey the Sanhedrim and the Judges, Deut. 17. 10. Deut. 17. and both them and the King, after the house of David was settled, as in this place. For then there was seated (as divers of the Fathers and later divines ob­serve) both Authorities; S. Basil. both of the Priests, Theodoret. and of the King and his judges. Et thym. Calvin. Muscu. Jun. Ibid. So the first lesson which the people doe or should learne by go­ing up to the Temple, is obedience to both spirituall and temporall Au­thority, but especially to the house of David.

2 Well then, illic, there were the Seates or Thrones of judgement. Of all things that are necessary for a State none runs so generally through it, as justice and judgement. Every part and member of a Kingdome needs it. And 'tis not possible Ie­rusalem should be long at unity in it selfe, if justice and judgement doe not uphold it. And 'tis in vaine for any man, whether he be in au­thority, [Page 125] or under it, to talke of Re­ligion, and Gods service, to fre­quent the Temple, if he doe not, in the course of his life, exercise and obey justice and judgement. And this lesson Religion ever teacheth. For it was the very end of Christs comming to redeeme us, That we might serve him in holinesse and in righteousnesse, S. Luk. 1. 75. S. Luk. 1. In holinesse toward God, that's first: and then in righteousnesse and Justice to­wards men, that's next. And they stand so, that the one is made the proofe of the other, Righteousnesse of Holinesse. For he that doth but talke of Holinesse, and doth un­justly therewhile, is but an Hypo­crite.

This for Justice the preservative 3 of unity. Now for the Seates of it. They which are appointed to admi­nister Justice and Judgemet to the people, have Thrones, or Chayres, or Se [...]tes, (call them what you will, the thing is the same) out of which they give sentence upon Persons or Causes brought before them. And they are signes of authority and power which the Iudges have. And [Page 126] 'tis not for nothing, that they are called Seates. For Judgement was ever given in publike, sitting. And there's good reason for it. For the soule and minde of man is not so settled when the Body is in motion. For the Body moved moves the hu­mours; and the Humours moved move the affections; Non cadem videntur Judicibus tratis & quictis. and Affecti­ons moved are not the fittest to doe Justice and Judgement. Arist. l. 2. No; Rea­son in a calme unmoved is fittest for that. Rhet. c. 1.

Now the Seates stand here both for the Seates themselves; And so Sederunt Sedes is Active for Passive, The Seates sate, for, The Seates are placed; or for the Judges that sit in them; or sederunt, id est, per­manserunt, for the perpetuity and fixing of the Seates of Justice. The Seates must be in some reverence for the persons that sit in them. The persons must have their Ho­nour for the Office they perform in them. And the Seates must be fixed and permanent, that the people which are fallen into Controversie, may know the illic, and the ubi whither to come and finde Justice.

[Page 127] The words in my Text are plu­rall, Seates of Iudgement. And 'tis observable. For the exorbitances of men that quarrell others are such and so many, that one Seat of Judgement onely was scarce ever sufficient for any State. Seats they must be, and they seldome want worke. In the prime times of the Church, Christians could not hold from going to Law one with another, and that under unbeleevers, 1 Cor. 6. 6 1 Cor. 6. To meet with this frailty of man, God in this Common-wealth which him­selfe ordered, appointed not one, but many Tostat. in Exod. 21. q 16. P. Gunaeus de Rep. Hebr. lib. 1. cap. 12. Seates of judgement. And therefore even the inferiour Seates, howsoever as they are setled by the King and the State, severally to fit the nature of the people in se­verall Kingdomes, are of positive and Humane Institution; yet as they are Seates of Judgement, they have their foundation upon Divine Insti­tution too, since there is no power but of God, Rom. 13. 1 Rom. 13.

By these Seats of Justice and Judgement the Learned in all ages understand Iudiciary power and administration both Ecclesiasticall [Page 128] and Civill; And they are right.

For the Sanhedrim of the Jewes their greatest Seat of Judgement un­der the King (after they had that governement) was a mixed Court of Priests and Judges, Both for Causes and Per­sons. Pet. Cun. de Rep. Hebr. lib. 1. pag. 101. & 106. Deut. 17. though other Kindomes since, and upon reason enough have separated and distinguished the Seates of Ec­clesiasticall and Civill Judicature.

Since this division of the Seats of Judgement, there was a time when the Ecclesiasticall tooke too much upon them. Too much indeede, and lay heavy not onely upon ordi­nary Civill Courts, but even upon the House of David, and Throne of the King himselfe. But God ever from the dayes of Lucifer gave pride a fall; and pride of all sinnes least be­seemes the Church. May we not thinke that for that she fell? But I pray remember 'twas Fastus Roma­nus, 'twas Roman Pride, that then in­fected this Church with many o­thers.

The time is now come in this Kingdome, that the Civill Courts are as much too strong for the Ec­clesiasticall, and may overlay them [Page 129] as hard, if they will be so unchristian as to revenge. But we hope they which sit in them will remember, or at the least, that the House of David will not forget, That when God himselfe (and he best knowes what he doth for the unity of Jerusalem) erected Seates of judgement, Hee was so farre from Ecclesiasticall A­narchie, that he set the High-Priest very high in the Sanhedrim. And Ecclesiasticall and Church Causes must have their triall and ending as well as others.

I know there are some that think the Church is not yet farre enough beside the Cushin: that their Seates are too easie yet, and too high too. A Paritie they would have, No Bi­shop, No Governour, but a Parochiall Consistory, and that should be Lay enough too. Well, first, this paritie was never left to the Church by Christ. He left Apostles, and Disci­ples under them. No Paritie. It was never in use with the Church since Christ: No Church ever, any where, (till this last age) without a Bishop. If it were in use, it might perhaps governe some pettie City; But [Page 130] make it common once, and it can never keepe unitie in the Church of Christ. And for their Seats being too high, God knowes they are brought low, even to contempt. They were high in Jerusalem. For all Divines agree that this in prime reference is spoken of Ecclesiasticall Censures, Calvin. Muscul. Jun. versio Genev. and Seates. And the word is Thrones; Nay the Anabaptists them­selves. no lesse. So the originall, So the Septuagint, and so many of the later Divines, forgetting their owne invention of the Presby­tery. Ainsw. Ib.

And one thing more I'le be bold to speake out of a like duty to the Church of England and the House of David. They, whoever they be, that would overthrow Sedes Ecclesiae, the Seates of Ecclesiasticall Govern­ment, will not spare (if ever they get power) to have a pluck at the Throne of David. And there is not a man that is for Paritie, all Fel­lows in the Church, but he is not for Monarchie in the State. And certainly either he is but Halfe head­ed to his owne Principles, or he can be but Halfe-hearted to the House of David.

[Page 131] And so we are come to the last, 4 the great Circumstance of the Text, the House of David: the Guide, and the ground too, under God, of that unity which blesses Ierusalem. The house, that is, not the house onely, but the Government. All Regall and Judiciary power was seated by God himselfe in David and his Posterity, 2 Sam. 7. 2 Sam. 7. 10. & Psal. 89. 36. That He, as King over his people, might take care, both that Ierusalem might be at unity in it selfe; and that the Tribes of the Lord might goe thither to give thanks to the Name of the Lord: that all the servants of God among that people might know, that God had com­mitted them to the trust of David; that they might not promise them­selves succour from God, otherwise than as they lived in obedience to David; that they might not think to alter the government, or the suc­cession, but rest dutifully where God had placed them. And there­fore when Ieroboam rent ten Tribes from the house of David, almost no­thing but distraction and misery fell upon that people ever after, as ap­peares in the story.

[Page 132] This to the letter strictly. Now to the sense at large, as both Church and State have subordination to the house of David. For Ierusalem that's at unity under David. And the Tribes they goe up to the Testimony under David. And the Seats of Judgement, they have their severall ministrations, but all with reference, all in obedience to the house of Da­vid.

Now in a State the King, obtinet locum fundamenti, is alwayes funda­mentall. All inferiour powers of Nobles, Iudges, and Magistrates rest on him. And yet the holy Ghost doth not say in my Text, that the seats of Iudgement are upon the foundation of David, but upon the House of David. And the reason is plaine: because there is one and the same foundation of the King and his peo­ple, that is, God and Christ. But when the house of the King is built upon God, as David's was, then 'tis to the people, & domus, & funda­mentum, both an house and a foun­dation of all their houses.

And that you may see the truth of this, looke into the Story of all [Page 133] States, and you shall never finde a thunderclap upon the house of Da­vid to make it shake, but the houses of all the Subjects in the Kingdome shooke with it. And this is an evi­dent Argument, that the house of David is a Foundation, when such a mighty building as a State, is shaken with it. And therefore there's no man that loves his owne house, but hee must love the Kings, and la­bour, and studie to keepe it from shaking.

And if you marke the Text, here's Sedes super sedem, one Throne, or Seate, upon another. And all well-ordered States are built so by Sub and Super, by Government and Obe­dience. The intermediate Magistrates have their subordinations either to other, and all to David. But the House of David that's both, Sub & Super; under the rest in the founda­tion; for so the Septuagint, and the Fathers reade it, [...], upon the house of David: so the house of Da­vid under, as Foundation; but over the rest in the administration and the government: For they which are up­on him, must not be above him. A [Page 134] primacie, or superintendencie, or what you will above the house of David in his owne Kingdome, is a dange­rous, and an ill construction of Super Domum David.

The house of David a Foundation then; and my Text warrants both it and mee. I have no will to except against any forme of government, assumed by any State: Yet this my Text bids me say for the honour of Monarchicall Government, The Seats of judgement in it are permanent; And I doe not remember that ever I read Seates of Judgemens so fixed, as under Regall power.

I doe not by this deny, but that there may be the City in peace, and administration of justice in other formes of government, somtimes asmuch, somtimes more; But there are Judicia, not Sedes, Iudgement, not Seates of it. And Iustice there may be; but it continues not halfe so steddy. The Factions of an Aristo­craty how often have they divided the City into civill wars, and made that City which was at unity in it selfe, wade in her owne bloud? And for a Democratie, or popular Go­vernment, [Page 135] Fluctus populi fluctus maris, The waves and Gulfes of both are alike. None but God can rule the raging of the Sea, and the madnesse of the people, Psal. 65. 7. Psal. 65. And no safety or settlednesse, till there be a returne in domum David, to a Monarchie, and a King againe.

I'le goe no whither but to my Text and Jerusalem for instance. That people had a Sanhedrim over them, a wonderfull wise and great Senate; the chiefe of the Priests, and the most expert in their Lawes of the other Tribes. If any greater difficulty arose, God raised up Iudg­es and Deliverers to fight their Bat­tailes. This people were well, a man would thinke, for point of Govern­ment, very well. Calv. Ibid. And yet Calvin observes, and 'tis true, though they had then Iustice and Iudgement a­mong them, yet they were but su­spensa Iudicia, & variè mutata, Iu­stice with suspence and often chan­ges. And which is more, that peo­ple restles and unquiet even with the Ordinances of God himselfe till they had a King. 1 Sam. 8. 1 Sam. 8. So after the disobedience of Saul, (which can [Page 136] cast even Kings out of Gods fa­vour) that State was setled upon the House of David.

The King then a Foundation, and a settled one too, as Mortality hath any. The whole frame of the Com­mon-wealth, understood here by the Seats of Iudgement rests upon the strength of his house. Upon his house? therefore it must be built and settled; else 'tis not domus, not a house: When 'tis built, it must be furnished, and plentifully too; else 'tis not fit to be domus Davidis, the Kings house. If any disaster hath been, it must be repayed; else Do­mus lacera a house upon props, can be no foundation of Iustice to friends at home, or upon enemies abroad. And there can hardly be a greater misery to a Kingdome, than to have the House of David weake.

Well then; would you have the house of David as Davids was now at Jerusalem, A built, A furnished, A strong, an honourable House? I know you would. You are a Noble & a most Loyall People. Why then I will not take upon me to teach, but onely to remember you of the way. [Page 137] The way is;—Am I out? No sure. The way is, to set David once upon his owne feet; to make him see the strength of the house which God hath given him; to fill him with joy and contentment in his peoples love; to adde of your oyle to make him a cheerefull countenance, now that God hath anointed him with the oyle of gladnesse over you; that in a free Estate he may have leisure from Home-Cares, every way to intend the good and welfare of his people; and to blesse God for them, and them in God.

And for David, God hath blessed him with many royall Vertues. And above the rest with the knowledge that his House is a foundation. A foun­dation of his people, and of all the justice that must preserve them in unity, and in happinesse. But tis Do­mus ejus, His House still, even while tis your foundation. And never feare him, for God is with him. He will not depart from Gods service; nor from the honourable care of his peo­ple; nor from wise managing of his treasure: He will never undermine his owne house, nor give his people [Page 138] just cause to be jealous of a shaking foundation. And here in the presence of God and his blessed Angels, as well as of you, which are but dust and ashes, I discharge the true thoughts of my heart, and flatter not. And now my Dread Soveraigne, upon you it lyes to make good the thoughts of your most devoted Ser­vant.

Thus you have seene as short a Mapp, as I could draw of Ierusalem. She was famous for her unity, and blessed too, when it was within her selfe. Shee was famous for her Reli­gion, and devout too, when all the Tribes went up to the Arke of the Te­stimony, to give thanks to the name of the Lord. She was famous for Justice, and successfull too, both at home, and against forreigne enemies, when the Seates of Judgement Ec­clesiasticall and Civill were all, as their severall natures beare, founded upon the House of David.

This Ierusalem of ours is now at unitie in it selfe. And I see here Ca­pita Tribuum, the Heads and Lea­ders of the Tribes, and People of the Lord, come up, and present in [Page 139] his Temple. I would to God they were all here, that with one heart, and one mouth, we might all pray unto God for all his blessings to come down, and dwell in the House of David; and to rest upon this great and honourable Councell ready to sit.

You are come up to begin at the Temple of the Lord. The Arke was wholly Ceremoniall; that's not here. But the Testimonie of Israel, the Law, yea and a better Law than that, the Law of Grace and of Christ, that's here. Here it is, and open rea­dy to teach the feare of the Lord, which is the beginning of all wisdome, Psal. 111. 10. Psal. 111. In this Law you can read nothing but service to God, and obe­dience to the House of David. And so you find them joyned 1 S. Pet. 2. 1 S. Pet. 2. 17. Feare God, and honour the King. And 'tis a strange Fallacie in Religion for any man to dishonour the King, and to make that a proofe that he feares God.

To the Temple and the Testimo­ny you are come up. When God would give Moses more speciall di­rection, he declared himselfe from [Page 140] the Mercy-seat which was on the Arke, Exod. 25. 22. Exod. 25. The Mercy-seat was wholly Ceremoniall, as the Arke was on which it stood; that is, the Seate Ceremonie, but the Mercy Substance. And though the Seat be gone with Moses, yet I hope God hath not left, will never leave, to appeare in Mercy to the House of David, and this wise Councell. If he appeare in mercy, I fear nothing. If he appeare otherwise there will be cause to feare all things. And the way to have God appeare in mercy, is for both King and People, not onely to come to the Temple, that's but the outside of Religion, but also to obey the Law, & the Testimonie.

Judgement went out from God lately, and it was fierce. How many thousands strong men, which might have been a wall about Jerusalem, hath the Pestilence swept away? But his mercy soone overtook his Judge­ment: For when did the eye of man behold so strange and sodaine abatement of so great Mortality? A great argument, that he will now appeare in Mercie. And I cannot tell which hath got the better in the [Page 141] vie, Your Honour or Your Religion, that you have made suchhast to bring the Tribes to the Temple, to give thanks to the name of the Lord for this.

The first Lesson of this dayes E­vening prayer is Exod. 18. Exod. 18. There's the Story of Iethro's counsell to Moses, for assistance of inferiour Officers. This was not the begin­ning of that great and parliamenta­ry Councell, which after continued successefull in the State of the Iewes. For that was set after by GOD him­selfe, Numb. 11. Numb. 11. 16. yet I make no great doubt, but that the ease, which Moses found by that Councell, made him apt to see what more he needed; and so farre at least occa­sioned the settling of the Sanhe­drim.

I take the omen of the day, and the Service of the Church to blesse it. That our David may be as hap­py in this, and all other Sessions of Parliament, as their Moses was in his Councell of the Elders. That the King and his people may now, and at all like times, meete in love, con­sult in wisedome, manage their Counsell with temper, entertaine [Page 142] no private businesse to make the publike suffer; And when their consultation is ended, part in the same love that should ever bring King and People together.

And let us pray, That our Ieru­salem, both Church and State, which did never but flourish when it was at unitie it selfe, may now and ever continue in that Ʋnity, and so bee ever successefull both at home and abroad. That in this unity the Tribes of the Lord, even all the Families and Kindreds of his people may come up to the Church, to pray, and prayse, and give thankes unto him. That no Tribe or Person for any pretences (for they are no bet­ter) may absent themselves from the Church and Testimony of the Lord. That the Seates of Iudgement Ecclesiasticall and Civill af all sorts, may not only be set, but set firmely, to administer the justice of God, and the King, unto his people. That all men may reverence and obey the House of David, who it selfe upon God, is the foundation of all these blessings. That God would mutu­ally blesse David, and this People. [Page 143] That so the People may have cause to give thankes to God for David; And that David may have cause to take joy in the love and loyalty of his people; and blesse God for both. Till from this Jerusalem, and this Temple, and these Thrones, Hee and wee all may ascend into that glorious State which is in Heaven. And this Christ for his infinite mer­cy sake grant unto us: To whom &c.

THis Psalme is ac­counted a kind of Dialogue between God and the Pro­phet: For David sometime speakes in his owne person, and sometimes in Gods. Some think the time, when [Page 146] hee sung this Psalme, was, when he was now ready to be crowned King over Israel, 2 Reg 5. as well as Juda. The occasion of this his solemne devoti­on was, not onely the care which he had of the world in generall, the earth; but much more, and much neerer the care which he took of the Kingdome of Israel, now committed by God unto his Government. That Kingdome was then filled with civil combustions; and the Church (as it uses to be in a troubled State) was out of order too.

The Learned, both the Fathers and the later Divines, differ much about my Text. For some will reade it Time; and some, The Congrega­tion. And the best is, there's war­rantable authority for both. Againe, some will have it, that this speech (I will judge according unto right) is Davids promise to God, of his just administration of the Kingdome; and some, that it is Gods promise to David, of his Grace and Assistance, to inable him so to governe. If it be Gods speech, they are not all a­greed, neither whether it be meant of his temporary execution of [Page 147] judgement in this life; or of his great and finall judgement. Nor doe they all agree, whether by the Earth, be meant the whole world, and the Church spread over it; or the King­dome of the Jewes, and the Church, as then conteined in it. But the mat­ter is not great. For the Scripture is not only true, but full in all these sen­ses; and all of them come in close upon the letter of the Text. And therefore for ought I know, it is the safest way, which shuts out no­thing that the Text includes. And my Text will easily take in all, if you consider the words, as Davids speech; yet so, as that one way David be un­derstood to speak in his owne per­son; and another way in Gods.

And this is no newes. For usu­ally in the Psalmes, one and the same speech is meant of David, and Christ; and one and the same action ap­plyed to God and the King. And the reason of this is plaine: For the King is Gods immediate Lieutenant upon earth; and therefore one and the same action is Gods by ordinance, and the Kings by execution. And the power which resides in the King, [Page 148] is not any assuming to himselfe, nor any gift from the people, Rom. 13. 1 but Gods power, as well in, as over him.

So God and the King stand very neere together. And it is an infinite blessing both upon the King, and the people, when the Kings heart keeps as neere unto God, as Gods power is to the King. For then 'tis but reading of my Text, and you both see and enjoy the blessing pre­sently.

For then the Congregation that comes up, the great Congregation; great in number, great in place, and great in power. It shall not lose it's labour: For, I will receive it, saith God; and I, saith the King. The Congregation, whether it be to serve God, or the State, or both, comes up at an appointed time; and, I will make a convenient time for it, saith God; and, I will take a conve­nient time for it, saith the King. When I have received it, and in this time, I will judge in it, and by it, according unto right, saith God; and I, saith the King. If Iustice and Iudgement be not executed, the Earth will dissolve, the Kingdomes [Page 149] will melt away, all things will sinke and fall; but I will beare up the pil­lars of it, saith God; and I, saith the King. If the Earth dissolve, the Militant Church which dwells upon it shakes presently; It must needs beare part with the State in which it is; but I will beare up the pillars of that too, saith God; and I, saith the King. So blessed a thing it is, where God and the King keepe neere, and worke together.

The Text hath Two parts. The 1 one is the state of the Earth, of the Kingdomes, and the Inhabitors thereof; and they, when the Pro­phet wrote this, were in weake e­state, melted, and dissolved. The other 2 is, the Remedy, which God and the King will take to settle it. And con­cerning this Remedie, heere are Three things expressed. First, the 1 Execution of Justice, I will judge ac­cording unto right. Secondly, the 2 Establishment, or settling of the Pil­lars, I bear up the Pillars of it. Thirdly, the time for both these, 3 and that is a convenient Time, even when Hee shall receive the Congrega­tion.

[Page 150] I I begin at the State in which Da­vid, when he came to the Crowne, found the Earth, the world in ge­nerall; the Kingdome of Juda in particular; and the Church of God.

1 And surely my Text gives me no hope, [...]. but Liquefactaa est, weakenesse, dissolution, and melting in them all.

For the world first, that so farre as the Assyrian Monarchie prevai­led, in those dayes of David, melted betweene riot and cruelty. And the rest of the world which was not un­der them, was broken and disolved into petty Dynasties and Govern­ments; which did nothing almost but prey one upon another. And for the kingdome of Juda, (the speciall aime of my Text) that mel­ted first in the great disobedience of Saul, 1 Reg. 15. 23. and after that in civill dissen­tions betweene David, and Ishbo­sheth the sonne of Saul, for divers yeares together. And as for the Church, that had no publicke roome then given it, but in Judea; and there it could not stand fast when the Earth melted under it. And we finde toward the end of Saul, 85. 1 Reg. 22. [Page 151] Priests were put to the sword at once, & unjustly all. And the Church cannot choose but melt when her Priests are slaine: for the speediest melting that is, is to melt in bloud.

Now this melting, whether it be 2 in State or Church, is no smal thing. For the Scripture when it would expresse a great Calamity upon men or Kingdomes, uses the word mel­ting, or dissolving. And that shewes that their honour and strength drops away and decayes, till they become as nothing, or quite another thing. Psal. 22. 18. In trouble, the heart of Da­vid melted like wax. Psal. 22, When their enemies prevailed, The heart of the people melted like water, Ios. 7. Josua 7. 5. In the time of vengeance, the ungodly of the Earth shall melt and consume away like a snaile, Psal 58. 7. Psal. 58. And that's melting indeed: Put but a little salt upon a snaile, and he will drop out of his house presently.

Melting then is a great Calamity upon a Kingdome. And 'tis not Juda onely, but all Kingdomes of the Earth are subject to melting. The many changes of the world have Preach'd this over and over; That [Page 152] whatsoever hath Earth to the foun­dation, is subject to dissolution. And the Sermon is still made upon this Text, Terra liquefacta est, The Earth is dissolved.

3 Now usually before melting there goes a Heate: Hos. 8. 14. And so it was, Hos. 8. A fire first, and then the melting of Israel. There neither is, nor can be any Kingdome, but it hath many Heates. These are most felt by them, that are at the working of the State. But these are all quite above me, save to pray for their temper: and I will not further meddle with them. Heates then there are, but all Heates are not by and by a Furnace; nor are all Furnaces able to melt and dissolve States. No God forbid.

Not all, but yet some there are, that can melt any Kingdome, espe­cially two. The one of these Heates 1 is Sinne, great and multiplied sinne. For (saith S. Augustine) delinquere est de liquido fluere, In Text. To sinne, is to melt, and drop away from all sted­dinesse in vertue, from all foundati­on of Justice. And here a State melts inward, there's little seen yet. 2 The other is Gods punishment for [Page 153] these sinnes. For that makes empty cities, and a desolate Land. Ezech. 12. 20. And there a State melts outwardly, and in view.

And by this we have found what, 4 and who it is that melts great and glorious Kingdomes. In the Text there's no more than liquefacta est, the earth is disolved; not a word by whom, or for what. But it is ex­pressed ver. 7. Vers. 7. that it is by God. And it is too well knowne, that it is for sinne, and for great sinne too. For as there goes sin, before God heates; so there goe great and multiplied sins, before God makes his fire so hot, as to melt, or dissolve a Kingdome. The sinnes of the Amorite not yet full, Gen. 15. 16. therefore not yet cast into the melting pot. But so soone as their sinnes were full, their State melted. The fruit of it from above, Amos 2. 9. and the root of it from beneath, all destroy­ed. And this was not the Amorites case onely; for all Stories are full of it, That when States have melted into wanton, and lustfull sinnes, they have not long after dissolved into desolation. In Ames 99 For (as S. Hierom ob­serves) that course God holds with [Page 154] impious, and impenitent King­domes, as well as men, absque discre­tione personaruus, without any diffe­rence of persons or places.

5 Well; when 'tis Terra liquefacta, when a Kingdome dissolves and melts, what then? What? why then no man is in safety, till it settle a­gaine; not a man. For the Text goes on: The earth is dissolved, and all that dwell therein. All men then to seeke what to doe; the wisest to seeke, and the strongest to seeke, All. And it must needs be so. For so long as a State is Terra, like solide ground, men know where to set their foot­ing; and it is not every Earth quake, that swallowes the place. But when it is once Terra liquefacta, molten and dissolved, there is no footing, no foundation then. Psal. 69. 2. I sticke fast in the myre, where no ground is, Psal. 69. and myre is but terra liquefacta, mol­ten and dissolved earth. All foule then, and no foundation.

And when a Kingdome melts in­deed, that is, both wayes, In sinne, and under punishment, there's great reason the inhabitants should melt with it into feare, into danger, into [Page 155] ruine. For God never puts his fire to the melting of a State, but for sin, and sinne, that is never committed by the dead State, but by the living. For when a fruitfull land is made barren, Psal. 107. 34. it is for the wickednesse of them that dwell therein. And therefore there is great reason, when the earth dissolves, that the inhabitants should all sweat, and melt too.

When David came to the Crown 6 'twas thus. How is it now? Why, if you take the earth at large, for the Kingdomes about you, out of que­stion there hath been liquefactio; a melting in the earth, and many Kingdomes have sweat blood. But if you take the earth, for the State at home, then 'tis high time to magni­fie God: First, for the Renowned, 1 Religious, and peaceable Reigne of our late dread Soveraigne of blessed Memory, who for so many yeeers together, kept this Kingdome in peace, and from melting: And se­condly, 2 that now in the change of Princes, (which is not the least occa­sion for a State to melt) we live to see a miracle, Prov. 28. 2 Change without Alte­ration. Another King; but the same [Page 156] life-expression of all the Royall and Religious Vertues of his Father; and no sinewes shrinking, or dissolving in the State.

If you aske me the cause of this happinesse, I can direct you to no other but God, and God in mercy. For as for the Kingdome, that is made of the same Earth with o­thers, and is consequently subject to the same dissolution. And as for us that dwell therein, I doubt our sins have beene as clamorous upon God to heate his fire, and make it fall on melting, as the sinnes of them that inhabit other Countreys.

And though I doubt not but God hath the sure mercies of David in store for the King, and will never faile him, yet if Habitatores in eâ, they that dwell in this good and happy soile, will burden it and them­selves with sinne, great sinne, multi­plied sinne, unrepented sinne; it will not be in the power, or wis­dome, or courage, or piety of a King, to keepe the State from melt­ing: For David was all these, and yet liquefacta est terra, the Earth was as good as dissolved for all that. And [Page 157] therefore that this Kingdome is not a melting too, I can give no firme reason, but God and his Mercy. For he is content to give longer day for repentance, and repentance is able to doe all things with God. And the time calls apace for repentance: The Heavens they melt into unsea­sonable weather; and the Earth melts and dissolves her Inhabitants into infectious humours; and there's no way to stay these meltings, but by melting our selves, in, and by true repentance.

Would you then have a setled and a flourishing State? Would you have no melting, no dissolution in the Church? I know you would, it is the honourable and religious de­signe of you all: Why, but if you would indeed, Tene magis salvum po­pulus velit, an populum Tu. The King must trust, and indeere his people: The people must honour, obey, and support their King: Both King, and Peeres, and People must religiously serve and honour God. Servat in ambiguo qui consulit & Tibi, & urbi Jupi­ter. Horat. lib. 1. ep. 16. Shut out all Super­stition on Gods Name, the farther the better; but let in no prophane­nesse therewhile. If this be not done, take what care you can. God is a­bove [Page 158] all humane wisdome, and in some degree or other there will be Liquefactio terrae, a melting, or a waste, both in Church and State.

II And this falls in upon the second generall part of the Text; which is The Remedy, as it was then with the Jewes, the Prevention, as it is now with us; which God and the King will use to keep the State and the Church from melting. This Remedy (and the Prevention is just the same) is expressed first in the execution of Justice. And this God promises for the King; and the King promises under God. I will judge according unto right, saith God; and I, saith the King.

1 Now Iustice and Iudgement, is the greatest binder up of a State; The great bounder of Peace and Warre. And it is not possible to find dissolv­ing sinews in a Kingdome, that is go­verned by Iustice. For if the King flourish, Prov. 19. 12. the Kingdome cannot melt: And the Kings Throne, that is esta­blished by Iustice. Nay farther; Nothing but Iustice can establish the Throne, and make it firme indeed. But when God blesses the King [Page 159] with a heart full of Iustice, when God strengthens the King in the Execution of Iustice, when the King followes God as close as he can, with Ego judicabo, I my selfe will looke to the administration of Iu­stice, with which God hath trusted me; there can be no melting about the Throne of the King, none in the State, none in the Church.

But then this Iustice, which pre­serves 2 the King, and blesses the people, must be habituall. To doe Iustice casually, though the thing done be just, yet the doing of it is not Iustice. The State may melt for all that, because the Remedy is but casuall.

Again, since the whole State hath interest in the Justice of the King, his Iustice must be spreading over all persons, and in all causes. And so 'tis plurall in the Text, Septuag. I will judge, Iusti­tias, for every mans cause, S. Hier. Ar. Mont. so far as it is just.

Why, but then must the King doe 3 all this himselfe? No, God forbid that burthen should lye all upon him; Exod. 18. 18. Moses was not able alone for that. It was, and it is heavie. What [Page 160] then? why then Jethro's counsell must be followed. There must be in­feriour Iudges and Magistrates de­puted by the King for this: Vers. 21. Men of courage, fearing God, and hating Covetousnesse. These must quit Moses from the inferiour trouble, that he may be active, and able for the great affaires of State. For if they be suffered to melt and drop downeward, there can be no stan­ding dry or safe under them.

And hence it followes, that, Ego judicabo, I will judge according unto right, is not onely the Kings engage­ment, betweene God, and the Peo­ple; but it is the engagement of e­very Iudge, Magistrate, and Officer, betweene God, the King, and the State. The Kings power, that's from God. The Iudges, and the subordinate Magistrates power, that's from the King. Both are for the good of the people, 1 Tim. 2. 2 That they may lead a peaceable life in all godly­nesse, and honesty.

All Judges, and Courts of Iustice, even this great Congregation, this great Councell, now ready to sit, re­ceive influence and power from the [Page 161] King, and are dispensers of his ju­stice, as well as their owne, both in the Lawes they make, and in the Lawes they execute: in the Causes which they heare, and in the Sen­tences which they give. The King, Gods High Steward, and they Stew­ards under him. And so long as Iustice and Iudgement sits upon all the Benches of a Kingdome, either its not possible for Fluxes and Mel­tings to begin in the State; or if they doe begin, their Drip will be cured presenly.

Now while the King keepes close to Ego judicabo, I will judge that which comes to me according unto right; if inferiour Iudges (which God forbid) judge other than right, they sinne against three at once, and against God in all. For first, they 1 sinne against the people, by doing them wrong in stead of Iustice. Secondly, they sinne against their 2 owne conscience, not onely by cal­ling, but by sentencing Good Evill, Esay 5. 20 and Evill Good. Thirdly, they sinne 3 against the King, the fountaine of Iustice under God, in slander­ing of his Iustice to the people, with [Page 162] the administration whereof they are trusted under him.

And once againe for inferiour Governours of all sorts. The King is the Sunne. Hee drawes up some vapours, some support, some supply from us. T'is true: he must doe so. For, if the Sunne draw up no va­pours, it can powre downe no raine, and the Earth may be too hard, as well as too soft and too melting. Now this Raine which descends, and is first caused by the Sunne, is prepared in the Clouds before it falleth on the Earth. And all Great men that are raised higher than the rest; especially Iudges & Magistrates of all sorts, they are the Clouds. They receive the more immediate influ­ence from the King; and if they be Gods Clouds, and retaine what he gave them, Psal. 65. 52. they drop fatnesse upon the people. But, if they be clouds without water, Jude v. 12. they transmit no in­fluence. If they be light clouds in the wind, then no certaine influence. If they be clouds driven [...], 2 Pet. 2. 17 by a whirlewind, then it is passionate, and violent influence. And the Clouds, I hope, are not, I am sure, [Page 163] should not be thus, betweene the King, and his People.

There is then Ego judicabo, I will 4 judge according unto right, both for the King, and all subordinate Ma­gistrates under him. But here's Ego judicabo, and I will judge according to right, for God too. For many of the S. Basil. Hier. Ruffin. Aug. Theod. Euthym. Ibid. & S. Bern. Serm. 15. in Cant. Fathers will have this to be Gods speech, or Davids in the per­son of God. And then whatsoever men do with Iustice and Iudgement, God comes two wayes in upon the judgements of men to review them.

For first, God comes in, when 1 the Earth is melting by violence, and injustice. And then Gods Ego judi­cabo, I will judge, is either in Mercy to repaire the breaches, to stay the melting of the State; or else in Iudgement to punish the debasers of Iustice. And this God sometimes doth in this life. But if he doe it not here, yet he never sailes to doe it at the last, and finall Iudgement; to which divers of the S. Basil. Hier. Aug. Euthym. Theod. Ib. Greg. 10. moral. 31. Bern. ep. 1. Fathers re­ferre this passage of my Text.

Secondly, God comes in when 2 the Seats of Iustice, supreme and in­feriour, [Page 164] all are entire. And then Gods Ego judicabo, I will judge, is alwayes to confirme, and counte­nance the proceedings of Iustice, and to blesse the instruments. And my Text hath it full. For it is not here said, I will judge the cause onely, or the men only whose cause it is, or the Iudges onely that sentence the cause; but Ego justitias, I will judge the ve­ry Iudgements themselves, how right, or otherwise thy passe. And then this must needs be to confirme & honour them, if they be just; or to condemne and dissolve them, if they be unjust, rather than they shal melt, or dissolve the State; or somtimes to send a melting into that State in which Iustice is perverted,

Now, howsoever men somtimes breake from their duty in judging according to right, yet there can be no question of Gods proceedings. He will be sure to judge all things, and all men, according to right, who ever doe not. Shall not the Iudge of all the world doe right? Gen. 18. 25. Yes, no que­stion. And therefore even Kings themselves, and all mighty men of the Earth, and Iudges of all sorts [Page 165] have need to looke to their wayes. For God is over them with Ego judicabo, I will one day call for an accompt. I will judge all the Exe­cutions of Iustice, with which I have trusted them. And this is the first Prevention of the melting of a King­dome; the first Remedy when it be­gins to melt: The maintenance and Execution of justice.

The Second followes; and it is 2 the establishing of the Pillars of the Earth. I beare up the Pillars of it. I, saith God, and I, saith the King.

Where first, it is not amisse to con­sider, 1 what these great Pillars of the earth are. The Earth it selfe, that hath but one Pillar, and that is the poize and aequilibre of the Center. And that is borne up by the Word and Ordinance of God. Psal. 33. 9. Thou com­mandedst, and it stood fast; Hexam. l. 1. c. 6. And (saith S. Ambrose) it needs no other thing to stay it.

The kingdomes of the Earth, they have more Pillars than one. This one, which is Gods ordinance for Go­vernment, they have; but they have divers Administratours of this ordi­nance. And these Pillars are Kings, [Page 166] and Peeres, and Judges, and Magi­strates. Not one of these under the nature of a Pillar: not one; but yet with a great deale of difference. For though there be many Pillars, yet there is but Ʋnus Rex, one King; one great and Center-pillar; and all the rest in a kingdome doe but beare up under, and about him.

The Church, that is not without Pillars neither. No, God forbid. And it resembles in this the king­domes among which it sojournes. The great Master-pillar, Christ, he is the Foundation of all the rest; 1 Cor. 3. 10. and other foundation can no man lay of the Church. Next to Christ, the Apo­stles & the Disciples are Pillars too, and so called, Gal. 2. 9. Gal. 2. After these their Successours, Bishops, & Priests, the Fathers of the Church in their several ages, Ruff. Aug. Euthym. ibid. they came to be Pillars, and so shall successively continue to the end of the world. S. Bern. ep. 77. And so soone as Emperours and Kings were con­verted to the Faith, Ephes. 4. they presently came into the nature of Pillars to the Church too. If any man doubt this truth, Ile call in the Pope him­selfe to witnesse it. There are two [Page 167] great Props, or Pillars of the Church, (saith Leo) the Kings authority, Ep. 31. and the Priests; both these: and the Pope was content then to put the Kings first. And Kings (saith Saint Augustine) are indeed great Pillars of the Church, 5. De Civit. Dei. 24. especially if they use their power, ad cultum Dei dilatan­dum, to enlarge (and support) the true religious worship of God.

You have seene what these Pillars 2 are: Will you consider next what they have to doe both in Church and Common-wealth? The office of a Pillar is knowne well enough what it is. 'Tis sustinere, to prop, and beare up the Earth. Senec. Ep. 86. Quantum est columna­rum nihil sustinentium, sed in orna­mentum tantum. I know in luxurient buildings many Pillars stand onely for ornament, but beare no weight. It is not so with Pillars that are crown'd. Honour and ornament they have, and they deserve it, but they are loaded too. Kingdoms and States, the greatest, the strongest in the world, are as mouldring earth, as men. Juda at this time was Terra liquefacta, like a dissolving Body. They cannot stand sine Columnis, [Page 168] without their pillars to beare them. And therefore the King hath ever been accounted, Ar. Mont. and truly, columna stare faciens terram, Pro. 29. 4. the maine pillar, and stay of the State. And [...] quasi [...], the King is the pillar, the foundation of the people. So S. Gregory; Lib. 9. Mor. 13. for he bears subjectorum suorum onera, not onely his subjects, but their burdens too.

3 The office then of the Pillars is to beare; but when is there use of them? When? why continually, they can be spared at no time: if they leave bearing, the State melts presently. We reade it foure times repeated in Scripture, but upon two great occasions onely, Idolatry, and Abominable lust, Judg. 17. 6 & 18. 1. & 19. 1. & 21. 25. that there was no King in Israel, Judg. 17. and 19. no King. And still there followed a melting and a dissolving of the State. Every man did what seem'd good in his owne eyes; and the punishment was great. At this time David was King of Juda, and Ishbosheth would be King of Israel: 2 Reg. 2. Joab was for the one, and Abner with the other. The Pillars here, in stead of bearing, fell a justling: What followed? Why [Page 169] you see, Liquefacta est terra, that kingdome melted.

The Pillars then can never be spa­red from their worke, continuall use of them; but yet at one time more need than another. And the time of the greatest necessity of these Pillars is, when there is any Liquefaction, or weakening of the Earth. And that is in the Text, the Earth dissolving; and then by and by recourse to the Pillars.

To the Pillars; and therefore they which weaken the government; nay, which doe but offer to impaire the honour and reputation of the Governours, are dangerous and un­worthie members of any Common-wealth. For to murmure, and make the people beleeve, there are I know not what cracks and flawes in the Pillars; to disesteeme their strength; to undervalue their bea­ring; is to trouble the Earth, and Inhabitants of it; To make the peo­ple feare a melting, where there's none. And what office that is, you all know.

Continuall use there is then of the 4 Pillars. But what then? Can the [Page 170] Pillars beare up the earth in a mel­ting time, by their owne strength? No sure, that they cannot; not at any time: and therefore least at a melting time. But what then? Why then here's Ego and Ego, I beare up the Pillars that are about me, saith Da­vid; and I, saith God, beare up both these and David too. And in­deed all Pillars are too weake, if they be left to themselves. There must be one to beare them, or else they can never beare the Earth. One, and it can be none under God: Ego confirmavi, 'tis I that in all times have borne up the Pillars of it. And it is per me, by me, saith God, Prov. 8. 15. Prov. 8. that Kings reigne: And per me, by me, is not onely by Gods ordination, once set, and then no more, but by his preservation, and his supportation too. In Psal. 74 And (as S. Augustine observes) Quid essent ipsae columnae? A Deo de­poscimus re­bus fessis, languenti bus (que) tuta­mina. Ar­nob. lib. 1. contrà Gent. What could the Pil­lars themselves doe, if they were not borne up by God? But when it once comes to Ego confirmavi, I beare up the Pillars, there's nothing then to be feared.

5 Now these of which we speake, [Page 171] are not stony or insensible, but li­ving and understanding Pillars: un­derstanding, therefore they feele O­nus terrae, the burden of the Earth which lyes upon them, when the dull earth feeles not it selfe; there­fore as they feele, so are they able to compare their strength, and the burden, and the difference of the burden at severall times; therefore while they compare they are sen­sible of the difference betweene sup­porting of earth, and Terrae lique­factae, dissolved or dissolving the earth: For this latter is heavier a great deale; therefore in the diffe­rence they can tell where they are likeliest to shrinke under the bur­den, if God come not in to beare them up.

And in all these cases, and many more, the Pillars of the earth must goe to God, 1 Tim. 2. 2 as fast as the Inhabi­tants of the earth come to them. They must pray for themselves. And the Church, and the people must pray for them too. And the cloze of the prayers must still bee, that God would beare up the Pillars, that they may be able to beare up the earth.

[Page 172] 6 And for the honour of Kings and their great assistants; marke it, God doth not say here, I beare up the Earth, and the Inhabitants of it, though he doth that too, and they cannot subsist without him; but as if he had quite put them over to the King, and the great Gover­nours under him, he saith, I bear up the pillars; and then, I look and will require of them, that they beare up the State, and the people.

Let me speake a little boldly, (saith Gr. Naz.) Orat. 27. 13. Shew your selves gods to your Subjects; gods, and no lesse: Gods; why then you must doe Gods worke. And Gods work ever since the Creation, is to preserve, and beare up the world. Therefore as God beares up you, so you must beare up the Earth, and the people. God reteins his own power over you; but he hath given you his owne power over them, Rom. 13. Rom. 13. 1 His own power, and that is to beare up the people at home; and in all just quarrels to force enemies abroad. And in all this 'tis Gods power still, but yet he will exercise it by the Pillars.

[Page 173] Therefore in the first great leading of his people, himselfe went before them in the forme of a pillar, Exod. 13. 21. Exod. 13. And when he smote the armie of Egypt, he looked out of the pillar while he strook it, Exod. 14. 24. Exod. 14. And because this was an extraordinary pillar, and therefore can be no prin­ciple for ordinary conclusions, Hee makes Moses, which was the ordi­nary pillar, not beare onely, but strike too. He must stretch out his hand upon the Sea, Ex. 14 26 Exod. 14.

Now this great worke of God in 7 supporting the pillars, Kings and mighty Potentates of the Earth, is so manifest, that no reason can be brought to deny it.

First, in that the wisest, and 1 mightiest Kings that ever were, have been in their severall times most re­ligious.

Secondly, in that even those kings, 2 and great men under them, which have not accounted God their strength, have yet thought it neces­sary to beare the world in hand, that they did relye upon God to beare them up. And this is a full proofe, that this principle is natu­rally [Page 174] printed in the heart of man, that God is Basis Columnarum, the foundation of the pillars.

3 Thirdly, in that very many times, weaker Governours both for wis­dome and courage, doe prosper, and performe greater workes, than some, which in themselves had farre greater abilities, and a more provi­dent counsell about them. A famous instance of this, is Pope Julius 2. To ascribe this to Fortune onely, world­ly wisdome it selfe would con­demne for folly. To give it to De­stinie, is to bind up God in chaines unworthy for men: Si totum muudum Deus, qui condidit, gubernat, quo in loco, vel cui cre­aturae Casus, & Fatum, & Fortuna dominabi­tur. Paulin. Ep. 38. For worldly wisdome knows this, that God in his workes ad extra, must be most free, or no God. To worldly wisdome it selfe, it cannot be ascribed: For she hath openly disclaimed many of their Actions, which have pro­spered best. Therefore of necessitie it must be ascribed to Gods blessing and protecting them.

And certainly there's no true rea­son can be given of it, but this. First, Ego confirmo, I establish and beare up the Pillars. For so long the world cannot shake them. And secondly, [Page 175] Ego apto, I make fit the Pillars, (as Tremel. Tremel. ib. reades it) for so long they beare, even above their strength. And out of doubt, there is very much in the fitting of the Pillars. 'Tis not the great massinesse of a Pillar, but the cleane, and true working of him, that makes him beare; the fitting of him in time, and to his place.

And here, as for many other, so especially for two things, we have great cause to blesse and magnifie God. First, that since he would re­move 1 our Royall Pillar, which had stood now under the weight of this Government full 22. yeeres, yet he would not doe it, till he had prepa­red another, and brought him to full strength, to beare up this King­dome, to Gods great honour, and his owne. Secondly, that by Gods 2 great blessing, and his Royall Fathers prudent education, he is, and was from the first houre, confirmata Co­lumna, an established, and a setled Pillar. And I make no question, but aptata Columna too, A Pillar every way fitted to the State he beares; fitted to the difficulties of the time; fitted to the State, and fitted to the Church.

[Page 176] 8 Now the Church, no question, for the externall support of it, hath need, great need of Temporall Pillars too. At this time a great Pillar of this Church is falne; and doubtlesse a great part of the edifice had falne with it, if God had not made supply of another, and a very able Pillar.

I finde Gen. 28. Gen. 28. 18. that there was an Anoynted Pillar; that it was anoynt­ed by Jacob. The place was Bethel, the house of God. In it the Ladder of heaven, by which the Angels goe and come. But out of doubt this Pillar is here. This Pillar not yet anoynted by the hand of the Priest; but anointed already to the inheri­tance, and by the blessing of Jacob. The place where Jacob left him be­hind is the Church of God, and he left him a Pillar, for so he rested on him, and well he might. Old Jacob is gone by the Angels way to hea­ven, but he left the Pillar here be­hind at Bethel, for the house of God. And all the blessings of Heaven and Earth be upon him all the dayes of his life.

The Church in all times of her [Page 177] dissensions, when schisme and facti­on have made great Rents in her buildings, hath still had recourse to her Pillars, to her Civil & her Eccle­siasticall Pillars; and she goes right. For her Pillars must support her, or she cannot be borne up.

This very time is a time of Church division. What follows upon it? what? why the Church is become Terra liquefacta, there's melting al­most in every part of it Christen­dome through, melting in all places, but not at the same Fire. For in one place Truth melts away from the doctrine of the Church. In another devotion and good life melt away from the practice of the Church. In a third all externall meanes, and ne­cessary supply melts away from the maintenance of the Church. And, but that I know Hell gates cannot prevail against it, S. Mat. 16. 18. it melts so fast sometimes, that I should think it is, as the world takes it for, a house of Butter against the Sun.

Well, what's the cause that there should be such melting in the Church? what? why surely there are many causes, would I complaine to you [Page 178] of them. But there are two in the very letter of my Text, and them I cannot bank. But I speak of the Church in generall, and still hope the best of our owne.

1 The One is, that the Ecclesiasticall Pillars, which are the Churches most immediate bearers, are in ma­ny places of Christendome but hol­low Pillars. And there's no trusting of hollow Pillars with such a weight as the Church is. And therefore here where God in mercy will stay the melting, 'tis [...], I will make the pillars solid. I will not leave the Church any longer upon hollow, hypocriticall, and deceitfull Pillars.

2 The other is, that the Church oft­times relyes too much upon her Pil­lars, upon the wisdome, and the po­wer of them. And so farre, that sometimes Ego confirmavi, God that beares up the pillars is quite forgot­ten. And then whensoever she and her Pillars leave to rest upon God, they fall on melting Presently, and no wonder.

But whatsoever the Churches Error be, this I am sure will con­cerne the State, and you. It is not [Page 179] possible in any Christian Common-wealth, that the Church should melt, and the State stand firme. For there can be no firmnesse without Law; and no Lawes can be binding if there be no conscience to obey them; pe­nalty alone could never, can never doe it. And no schoole can teach conscience but the Church of Christ. For wherever you find the Church melt and dissolve, there you shall see conscience decay. Therefore be Pil­lars to the Church, and you shall be Pillars, strong Pillars to the State, and to your selves.

The Third and last Circumstance 3 of the Text is, The Time, that is cho­sen for both these, both for the exe­cution of Justice, and establishing the Pillars; And that is a set, and a convenient time, even when he shall receive the Congregation. For that time I'le take, saith God, and I, saith the King.

The first instant of this time set 1 or taken is Opportunity. 'Tis [...] in the Text. And opportunity is the best moment in all the extension of time, lose it, and lose all. The right use of it is one of the [Page 180] things that differences wisdome from folly.

Now a man would thinke that for these things in the Text, all times were times of opportunity. For can any time be unfit to doe justice, to judge according to right, to beare up the pillars of State and Church? no sure, there cannot. And yet, even for these, here's both God and the King for opportunity. For here David promises both for God and himselfe, that he will take a conveni­ent time.

But then there is a great deale of difference betweene God and the King in taking of it. For when the King comes to beare up the State, 'tis simply cùm accepero tempus, when I shall take a convenient time. For no regall power hath any command over time. It can neither force on, nor draw backe, nor make stay of opportunity. He must take it when God offers it, or not have it. And if it be let slip, he cannot promise it shall returne to his hand againe. Nor can this great Court make an Act of Parliament, to stay or reduce it.

[Page 181] But when God comes to doe justice and to beare up the Pillars themselves; then cùm accepero tem­pus, is not simply the taking of a convenient time, but the making of it too. And it stands not for eligere but statuere, not for a choice of time, as if God must wait upon it; but for appointing of time, and making it fit to serve both God and the King.

For (saith S. Augustine) Deus non accipit (propriè,) In Text. sed gubernat tempora, God doth not attend op­portunities of time, as if he could not worke without them, but he governes and disposes of time, and occasion, and makes them ready for us to take them. Lib. 1. con­tra Gent. Otherwise obsequia temporum (as Arnob. calls them) the pliantnes of time, will not attend, nor be commanded by us. So that here God's taking of the time is nothing but God's fitting of the time to us, and us to it. And when he is said to take it, it is for us, not for himselfe.

Now though God be at this ta­king 2 of the time, yet it is not in men to give it him. No ability of man or [Page 182] any creature can doe that. And therefore where the speech is of God, it is absolute, and simply Quum Ego, when I shall take it. Not I and you, not I from you; But out of his owne wisedome he findes it, and out of his owne goodnesse he takes it, and by his owne power he uses it, to beare up the pillars of the Earth. And therefore here in the Text is never a Quum tu das, when thou givest me opportunity, but when I take and order time by my selfe.

And yet let me tell you, that where mans strength can doe no­thing to give God an opportunity to preserve the Earth, and the king­domes of it from melting, there his weakensse can. For as weakenesse is the thing that needs, so the time of melting is the opportunity of e­stablishing the pillars of the earth. Psal. 9. 9. And so God in mercy is often plea­sed to make it. Per desola­tionē inesti­mabilem ad solidā con­solationem. 'Twas so Psal. 9. The Lord will minister true Judge­ment unto the people: He will be a defence for the oppressed. Gers. li. 1. de consol. Theol. pros. 4▪ When will he doe this? in opportunitatibus, in the needfull time of trouble; and that [Page 183] is the melting time. And 'tis so in the Text, I beare up the Pillars of the Earth. When doth he beare them? Quum terra liquefacta est, when States shake and seeme to be dissolving.

And since our sufficiency can give Gods wisedome no opportunity, but yet our weaknesse gives his mer­cy opportunity enough; it is mani­fest, that no one thing is more ne­cessary for preservation against the melting of a kingdome, then humble and hearty prayer, that God will come alwaies into that opportunity which our weakenesse makes.

And now because God doth of­ten take unto himselfe second 3 meanes, and uses them in time, to watch over the opportunity which himselfe gives, here's a touch in the Text for that too, when this fit time of bearing up of the pillars of the Earth comes; And that is (as S. Basil & some others read it) at the Receiving of the Congregation; S. Bas. Cal. vers. Angl. ult. that is, when the people shall meet in the Synagogue to pray, and praise God: or, when Honourable and select­ed of the people shal be summoned, [Page 184] and gathered together in the name of the Lord, for Counsel or Justice. For no time so fit to honour God; none to execute Justice; none to beare up the pillars of the Earth; as when the Congregation is received, to meet, and consider and weigh all those things which make for the ho­nour and safety of a kingdom. And beginning that service with Gods: For God forbid this Honourable Councell of State should sit downe and beginne any where else than at God.

Now the great Congregation a­mong the Jewes was the Sanedrim. And the going up of the Tribes to Jerusalem, was first to give thankes unto the Lord, and then to sit downe on the seate of judgement, Psal. 122. 4, 5. Psal. 122. And Jerusalem at that time was the seat both of Religion and the State. Jansen. ib. Differences I know there are many betweene us and them, our govern­ment & theirs, but not in this, That the Tribes are assembled and come up to one place; Nor in this, That they come up first to give thanks to God, before they possesse the seate of judgement; Nor in this much, that [Page 185] there is a Session, a Convocation for Religion, as well as Parliament for State. But to leave them, and come to our owne.

This great Councell of the king­dome, this Congregation is never received to meeting, but about the Pillars of the State, the Lawes, and the Government. That by the Lawes there might be Judgement ac­cording to right; and by the Govern­ment the Pillars may both beare and be borne. I say beare, and be borne: For though in the text it be, I beare up the Pillars, That is, I at all times; and I in some cases, where none can but I; and I when all forsake save I; yet that is not so to be taken, as if the people were not bound to beare up the Pillars, as well as the Pillars them. No, for there's no question but they are bound, and strictly bound too, Rom. 13. 6, 7. Rom. 13. And certaine it is no State can flourish, if there be not mutuall support betweene the Earth and the Pillars: if it faile of either side, there's some melting or other presently.

For the strength of a King is in the multitude of his people, Prov. 14. 28. Prov. 14. His [Page 186] supply, and his defence is there. And the strength of a People is in the honour and renowne of their King: His very name is their shield among the Nations; and they must make accompt to beare, if they will be borne. And this is read in the ve­ry Dictates of Nature for govern­ment. For no man ever saw build­ing of State, but the Pillars which beare up it, are borne by the Earth.

Now God and the King doe both receive this Congregation, and in fitnesse of time, and yet with a difference too: For the King re­ceives the Congregation to consult, and advise with it; but God re­ceives it, to direct, and to blesse it. And God with his blessing is never wanting to us at these and the like times, if we be not wanting to Him, and our selves.

And thus you have seene in what state the kingdome of Israel was in Davids time; and how easie it is for any kingdom to be in the like; in a melting, and a dissolving estate. You have likewise seene what Remedy was then, and what Prevention is now to be thought of against this melting.

[Page 187] This both Remedy, and Preventi­on consists especially in impartiall distribution of Justice to the people; and in Gods gracious and power­full supporting of the pillars of the State. The time for this never so fit, as when the Congregation is received by the King to consultation, and by God to blessing.

It is not much which I have more to say. The Congregation is now ready to be received. The very Re­ceiving it joynes it with the fitnesse of opportunity. For it is the Kings opportunity to blesse his people with Iustice and Iudgement; and it is Gods opportunity to beare up both King and Peeres, both greater, and lesser Pillars of the State. My text delivers a promise of both. For 'tis Davids speech for himselfe, and for God. I'le doe both, saith God, and I, saith the King.

Now you may not distrust this promise on either side; neither on God nor Davids. Not on Gods side: For that is infidelity. Nor the Kings: For what hath he done that can cause misbeliefe? or what hath he not done, and that above his yeares, [Page 188] that may not merit, and challenge beliefe of all?

And for the comfort of this Kingdome, and all that dwell there­in, the service of the day, which was first designed for this businesse, seems to me to prophesie, that ano­ther Hezekiah, a wise, and a religi­ous King, hath begun his Reigne. For the first Lesson appointed in the Church for Evening Prayer that day, 4 Reg. 18. 2. is 4 Reg. 18. which begins the story of Hezekiah. Hezekiah was twenty five yeares old when he began to reigne. There's his age. What did he when he came first into the Throne? Why one of his first works was, 2 Chro. 29 20. He gathered the Princes of the Citie (there was the receiving of the Congregation) and so went up to the house of the Lord. After this, what was the course of his life? It follows, He clave to the Lord, and departed not from him. 4 Reg. 18. 5. (And I hope I may make a prophecie of that which follows.) So that there was none like him among the kings of Judah, neither were there any such before him. And thus is our Hezekiah come this day to receive this great Congregation in the Name of the Lord.

[Page 189] Let us therefore end with Prayer unto God. That he would blesse both the King and the State. That this Kingdome may never be Terra liquefacta, like molten and dissolved Earth. That if at any time for our sins it begin to melt, and wash a­way, the remedy may be forthwith applyed. That Iustice and Iudge­ment may be given according to right. That the pillars of the Earth may be borne up; the inferiour and subor­dinate pillars by the King, and both the King as the Master-pillar, and they, by God. That all this may be done in fit and convenient time. That God would make fit the time, and then give the King and the State, and this great Councel, all wisedome to lay hold of it. That this great Congregation may be in the fitnesse of time. That God would be pleased to receive and blesse it. That the King will be pleased to receive & grace it. That it will be pleased to receive the King, according to his desert, and their duty, with love, honour, and necessary supplie: that so he may beare up this Kingdome, and the honour of it, with comfort; [Page 190] and be a strong and a lasting pillar, to support both it and us, in the true worship of God, and all infe­riour blessings. That he may dwell be­fore God for ever; Psal. 61. 7. & that God would prepare his loving mercy and faithful­nesse, that they may preserve him. That all the blessings of Grace may attend him and this Congregation in this life; and all the blessings of Glory crowne both Him and us in the life to come. And this Christ for his infinite mercy grant unto us: To whom, &c.

THis Psalme in the very Letter is a complaint of the wast that was made upon the City of Jerusalem; and the prophanation of the Temple that was in it. And these goe together. For when did any man see a King­dome, or a great City wasted, and the [Page 192] Mother Church left standing in beauty? sure I think never. For E­nemies when they have possessed a City seldome think themselves Ma­sters of their owne possessions, till they have (as they thinke) plucked that God out of his House, which defended the City. As you may see in that bragge of the Heathen in Minu. Foelix. In Octav. Judaeorum Deum fuisse Rom. numi­nibus una cum gente Captivum. And so 'twas here. The Enemies roared in the City, and displayed their Banners, Verse 5. vers. 5. And then by and by followes the defiling of the holy Place. Downe goes the carved work with Axes and Ham­mers, and Fire on the rest, Verse 6. verse 6.

A profanation upon the Temple, and upon all the Rites of Religion there was. All agree upon that. But it was yet but in Prophecie, not come. And the learned which lived after, and looked back upon the Prophecy, and the accomplishment of it, are not agreed. For some say, the Text refers to the first great deso­lation by Nebuchadonozor; some, to the last by Titus; some, to that which came between by Antiochus Epiphanes; and some indefinitely to all. The best is you cannot refer [Page 193] the Text amisse. For in every of these the City and the Temple; the State and the Church were threatned a­like. And I for my part see no great reason yet, why the Prophet should not mean all, since certaine it is both State and Church did suffer in all.

This Psalme as in the Letter it lookes back upon the State and Church of the Jewes, so in the Fi­gure it lookes forward upon the whole course of the Church of Christ, entertained in any State: For if the State come to suffer, 'tis madnesse to thinke the Church can be free. And therefore this Psalme certainely was penned to be Documentum perpetuum, an ever­lasting document to the Church of Christ, to labour and pray for the safety of the State; Because if any violence threaten the Kingdome with Waste, it must needs at once threaten the Church with both Pro­phanation and Persecution.

Well, This danger is usually threatned before it come; And so 'twas here. But upon that threatning what remedy hath the State? What? why wisely to fore-see, [Page 194] carefully to provide against, and unanimously and stoutly to resist the Insolence and the violence of the Enemie. And to this work every Subject is bound by all Law, of God, of Nature, and of Nations, to put hand, and meanes, life and lively­hood. But what remedy hath the Church? What? Why a Remedy beyond all this. Hom. 14. in Ep. ad Hebr. Majora arma as Saint Chrysostome calls them, grea­ter, sharper weapons. For fore­sight, and care, and unanimity, and cou­rage, sometimes come all too short: For all these may dwell in greater proportion in the Exemies Camp. Whither goes the Church then? Whither? Why doubtlesse to God. For when all things else faile, The helpe that is done upon Earth, he doth it himselfe, Vers. 13. ver. 13.

To God, and to God by Prayer. That's the Church way. And the Church way is Via Regia, the Kings way (as Epiphan calls it.) Heres. 59. The Prophet here is all upon this way. For here in the Psalme is a Noise of Enemies comming. There's a Pro­phecie what they will doe if they get the better. What doth the [Page 195] Church? Doth she stay till the E­nemies be come? No sure. 'Tis no wisedome in the State; 'Tis no Re­ligion in the Church to doe so. No: nor did the Church so here. But she called to minde what strange things God had done of old for his ser­vants, ver. 14. Verse 14. Upon that mercy she grounds her confidence; That upon the same Repentance, she shall have the like Deliverance. And upon this Faith and hope she repents and prayes, Verse 20. ver 20.

My Text is the conclusion of this Prayer; And it hath two parts. The one is the Invocation, that God 1 would bestir himselfe; Arise O God. The other is what the Prophet 2 would have him doe when he is Ri­sen: And they are two things which hee doth expresly desire of him. The one is, that he would pleade and 1 maintaine his owne cause. The o­ther, 2 that he would remember how the foolish man reproches, or bla­sphemes him daily. Arise O God, maintaine thine owne cause: Re­member how the foolish man bla­sphemeth thee daily.

The Text it selfe is all as it begins, a Prayer.

[Page 196] 1 It must needs fit the worke of the day: For that Proclaimes for Pray­er. No time is or can be unfit to call upon God; But such Times as this are necessary. And there can­not more well be said, than such Times as this. The Prophet David where he points out opportunity for Prayer goes not so farre. Call up­on me in the day of trouble, so will I heare thee, and thou shalt glorify me, Psal. 50. Psal. 50. 15 There 'twas but the day of Trouble. But these Times, might I be bold to put them under their just character, for difficulties both at home, and abroad, are more than the day of trouble.

For, beside that they have made up a long Day of trouble already: These Times are the very concurse of Feare and Danger. The Cloudes have threatned from heaven now many dayes together, to destroy a hopefull and plentifull Harvest in the Day of Possession; As the Prophet speakes, Esa. 17. 11 Esay 17. The Pestilence as if it were angry that God had dri­ven it out of this great City of the Kingdome, wastes and destroyes far and neare in other places of it. The [Page 197] Sword of a forraigne Enemy threa­tens to make way for it selfe: And if it enter, 'tis worse than Famin and the Pestilence. The Prophet calls it a Rasor, Esa. 7▪ 20. Esay 7. But such as is rea­dier to cut the Throat, than shave the Beard.

Can yee tell where to sue out re­medy against these, but at God? Per­haps you may think upon second and subordinate Helps; And 'tis fit yee should: For these are simply ne­cessary too. And 'tis Gods great blessing upon the Kingdome, that to meete with the Distractions of the Time, he hath placed over us in the Throne, a wise, a stout, a vigilant, and a most provident King. Well: But can you alwayes have these second helpes at hand? Can you always by them effect your end? Have you them ready at this time? Have you the Sinewes that move them? 'Tis well if you have. But I doubt 'tis a great part of the sorrow and trou­ble of the time, that you have not. And howsoever, have, or have not, there is a commanding power both o­ver you and these. And therefore this is a time for Humiliation under [Page 198] that power, that he which gives Grace to the Humble, would resist the Pride of our Enemies, S. Jacob. 4. S. Jaco. 4.

I need not presse this any further. The necessity of these Times speakes out. 'Tis past whispering now that this is a day of Trouble. Of Trouble: therefore it ought to be a day of Prayer, humble and devout prayer, which may Out-cry our sinnes to God. And as it ought to be, so Au­thority in a most religious hand com­mands it. And a powerfull Edict hath made that duty publique, which else perhaps would have beene, as much neglected in the private, as the time it selfe and the danger both have beene.

2 Will ye say, we see by the threat­nings, that God is angry with us? will ye adde to this? If he be angry, he will not succour us; no nor re­gard the prayers that are made for succour? Well, suppose this: yet Prayer is necessary, and the ready way to bring God into the Battell on our side. Will ye see how? First, God gives Grace: In the strength of Grace doe you repent, and God cannot continue angry. In your Re­pentance [Page 199] pray, and God cannot but heare; and some way or other come in to help. And it was never a Church Conclusion; God is angry, therefore I wil not pray. No, but therefore I will, was the Churches voice. First, pray to appease his anger, and then pray againe to obtaine his love, and those blessings which he gives where he loves.

And the Church of old often did upon great apprehensions, as we doe this day, Fast, and Pray together. That is, labour by all meanes to make God for the State. First, because if there be any evill Spirit, as you lately heard, got in between Abimelech and the Men of Sechem, betweene the King and his People, Jud. 9. 33. Jud. 9. There's no Exorcisme so soveraigne to cast him out, as Fasting and Pray­er. For some Devils, you know, will not otherwise out, Mat. 17. 21 S. Mat. 17. And because a soule, humbled by Fasting, growes hungry after God; Mat. 5. 6. And that hunger shall be satisfied, S. Mat. 5. But one Fast there is, take heed of it. 'Tis a mighty Enemy both to Prayer and him that prayes. 'Tis to Fast from sustenance while we are in [Page 200] the Church: and to fall greedily like hungry Men, upon all our old sinnes, so soone as we are out at the Church dore. God himselfe cries out against this Fast, and will none of it, Esay 58. Esa. 58. 5.

3 Well, Fasting then and Prayer's necessary. But how doth this Prayer of the Prophet fit us? How? Why sure it fits us every way. And we have as much need, every way as much, to powre out our prayers to God, as Israel had. The Prayer is Exurge Deus, Arise O God.

When the Priests of Baal had prayed long, and were not heard, Elias bid them cry lowder: Their God was asleep, and must be awaked, ere he could help them, 3. Reg. 18. 27. 3 Reg. 18. Asleepe? Yes, dead asleepe. And it was in just scorne of their grosse Ido­latry, that he bid them cry lowder upon a deafe Idoll. But that God that watches over Israel, doth nei­ther slumber nor sleepe, Psal 121. 4. Psal. 121. As appeares in the speedy returne which he there made to the praiers of Elias.

Why but then, if the God of Is­rael doth neither slumber nor sleepe; [Page 201] why doth the Prophet call upon him to arise, and take care of the Peo­ple? Why? Surely not because he was laid downe to rest: But be­cause this is one of the many speech­es which are uttered of God in Scripture, [...], after the manner of men; Not to expresse any such thing in God, but to make us understand something of God by our selves. So that while the Pro­phet prayes, that God would arise; here's no signification of any slumber in God: But tis to teach us, that God sometimes in his providence over us, is Dormienti similis, like to a man that sleeps. As some in Saint Basil render that in the Psalme 44. 23. Psal. 44. 23

For as he that sleeps must have some call to awaken him; S. Basil. in Psal. 23. So when God either for our sinnes, S. Hierom in Habac. 3. Velut ad dormientent loquitur. or for triall of our Faith and Patience, or for some other cause best known to himselfe, shall suspend or drawe in the sensible comfort of his pro­vidence, by which we are presently exposed to Feare or Danger, our Prayers, must be the Call, to make it appeare by the Activenesse of his [Page 202] providence that he sleeps not. And God is then said to Arise, when af­ter long with-drawing, as it were his Act of Power and Providence, (For so 'tis called ver. 12. Verse 12. Why with-draw­est thou thy hand?) he at last shews he was waking over his people. And to manifest this to their comfort is the Prophets prayer: Arise, O God.

4 Now the Prophet pray'd here in the name of the Church and of the State. And the manner of the Prayer tells me, both were in danger, great danger: as they must ever be when God withholds his mercy, as here he did. For, Nisi Dominus, except the Lord keep the City, the watch-man waketh but in vaine, Psal. 127. 2. Psal. 127. And Nisi homo, except Men have some sen­sible experience of Gods favour that he doth keep the City, they are apt to doubt & distrust his goodnesse; And very ready to think he sleeps. Where­as he doth but as earthly Parents sometimes doe with their lesser chil­dren, hide themselves that they may be sought. And the more their chil­dren cry at their absence, the strong­er Argument they draw of their love; and Joy in their very Teares, [Page 203] to see they cannot call but Crying. And poore Infants they cry, because they know no safety but in their Mo­thers Armes. And certainly no safe­ty for us, but in the hand of God: And therefore 'tis time to call, that God would be found of us, and A­rise to succour us.

But you will say, Though God 5 cannot, yet Christ as man could and did sleepe. And 'tis in vaine for us to make any addresse to God, if Christ be asl [...]epe and not with us: For, the well-pleasing of God is in him, S. Mat. 3. 17. not in us, S. Matt. 3. Yea, but marke. Though Christ could and did sleepe while his body was pas­s [...]le: yet after his Resurrection that his body was glorified, as he can dye no more, Rom. 6. 9. Rom. 6. So can he sleepe no more. And he is more vigilant, a great deale, over all the Prayers we make, than we are to make them: Else we must deny him to be God. For (as S. Austin tells us) Aures Dei in Corde Precantis sunt, S. Aug in Psal. 129. The eares of God are in the heart of him that prayes. Not a motion in the heart, but the ear of God hath it present­ly. And so of Christ, or he cannot [Page 204] be God: So, no feare that Christ is asleepe neither

And even in the time while he carried about him our flesh mortall, we never read that he slept but once, And that was at Sea: and at Sea in a Tempest, S. Mat. 8. 28. S. Matt. 8. An ill time chosen, you will say, to sleepe in; But that's not so neither. For he tooke opportunity onely of the Tempest, to shew his Disciples that his Command could lay the Sea. If any Enemy come upon us, he must come by Sea; It's therefore fit for us to pray, that though CHRIST now slumber not, yet that he would remember where he once slept, but Arose to make a Calme. We have been in one Tempest, and we have cause to feare another; Let us in a­ny case get Christ to Sea, and aboard our Shippes; That no Tempest may untackle them, or rent their Keeles, or hew downe their Masts. That no enemie may come neere them with safety; nor slide from them by escape. This is the way, and you are now upon it, to make God and Christ arise together. And this very Prayer here in the Text is grounded [Page 205] upon a wonderfull deliverance at Sea, Ver. 14. Ver. 14.

Well, wee are safe enough at Sea 6 and at Land, if we can but get God to Arise on our part. But how shall we be able to doe it? How? why never dreame, (for it is a Dreame indeed, and a fond one too) that ye can ever be able without Gods Grace, to make God yours. But know that he hath Grace for you, and gives it, and he is half yours already: He will Arise and be all yours, if you pray in Grace. But here two things are especially to be ta­ken heed of, if we will have our Fasting and our Prayers prevaile. And I doubt we are guilty of both: and have taken heed of neither.

The one is Pride: and the worst of it, Rising against God. For, we must not looke that God should Arise to helpe us, if we arise to oppose and unglory him. And marke the phrase of Scripture. God resists the proud S. Jac. 4. S. Jacob. 4. 6. Resists: therefore that time which we would have God spend to defend us, our Pride forces him to use to Resist us. And certainly. Rising against God, and rai­sing [Page 206] our sinnes with us, even above Mercy, were it possible, is not the way to make God Arise for us, but against us. If we will have God Arise, we must fall low on our face before his Footstoole, for hee is Holy, Psal. 99. Psal. 99. 5. And humble our selves as we have begun this day, that he which is all Mercy and Power, may be as willing, as we know him able to deliver us.

2 The other is Security. And the worst kind of that too, Security in and under danger. For we must not looke that God should Arise and take care of us, if we will sleep on in Security, without care of our selves. And no destruction so suddaine as that which comes when security sings Peace and Safety, 1 Thes. 5. 3. 1 Thes. 5. Nay, which is worse, the Apostle there tells us, that in the time of security God threatens it shall come. So Se­curity is both a meanes to bring dan­ger, and a disinabling to resist it. And therefore if you will have God Arise, you must arise too. Arise in soule by devotion; Arise in life by the workes of Sanctification; And arise in prudence and in provident [Page 207] care to be up, and not found sleep­ing in riot and excesse, when an Ene­my is, or ought to be feared.

I know 'tis hard to make you con­fesse that you have been, or are, ei­ther secure amongst men, or proud a­gainst God. And I am sorry 'tis so. For the very difficulty of confession makes me doubt you are guilty of both, and so continue. For he was a wise Man, that gave this reason why a man doth not confesse his faults, namely, Sen. Ep. 53. Quia etiam nunc in illis est; because he continues in them still. And you know Somnium narrare, vigilantis est, 'Tis a proofe that a man is awaked, when he can tell, and doth acknowledge how his dream­ing fancy fool'd him while he slept. But if after all this you doe not yet see you have beene in a dreame, I must crave leave to think you are se­cure and asleep still. Let us therefore confesse and amend these and all our other sinnes, that have made God stand aloofe from us, and then God will Arise before wee can call him up.

This for the Invocation. The se­cond generall part of the Text is, [Page 208] What the Prophet would have God doe when he is Risen. And they are two things.

1 The first is, that God when he is risen would plead and maintaine his owne cause. In which the circum­stances are many and important.

1 And first I find acknowledged here by the Prophet, that God hath a cause in hand; not alwaies the same, but still a cause; and a cause in continuall agitation among the Sonnes of Men. So 'tis allwaies Term with God; some cause still, and a trying. And yet the opinion which some of the Heathen had, Min. Foel. in Octav. that God could not worke in pro­vidence over us, but he must be un­quiet and troubled in himselfe, is as weak as false. Christ tels us other­wise, S. S. Joh. 5. 17. Joh. 5. My Father worketh hitherto, and I work.

For (as the Schoole observes) though he ceased the Seventh day from the work of the generall Crea­tion of the kinds of things; Tho. sup. q. 88. A. 1. yet there is another work from which he cea­sed not; That worke is in guberna­tione Creaturarum, in his providence and government of the world. But [Page 209] this worke of God is questioned too. For many things in the workes of providence, many Men, yea and sometimes the best, are a great deale too busie with.

For instance. They would faine know why many wicked Men pro­sper in the world; And why many vertuous Men suffer? This secret hath exercised the world in all ages, and the Church ever since it had a being. It put such a stresse upon the Prophet, that it crushed these words out of him. It is in vaine that I have clensed my heart, and washed my hands in Innocency, Psal. 73. 21. Psal. 73. In vaine; No, God forbid. And the Prophet cor­rects his passion after, Vers. 16. ver. 16. In the meane time, here's the cause of God at tryall; And men apt to quarrell that for Injustice, which is not against the Rule, but above their reach: As at the day of Judgement shall plainly appear saith S. Au­gustine. Lib. 20. de Civit. Dei. cap. 1.

Againe; They would faine know all the secrets of Predestination. But 'tis one of Gods foundations: And such a foundation as he hath set a Seale upon it, 2 Tim. 2. 19. 2 Tim. 2. The Lord [Page 210] knowes who are his. 'Tis very dan­gerous breaking up of Seales, espe­cially Gods. The indorcement is e­nough for us, and very plaine to be read. It followes, And let every Man that calls on the name of Christ, depart from Iniquity. If he doe not that, hee is not Christ's; Let him talke of Predestination while he wil. And in these and all other causes of God, try them where you will, and how you can; David and Saint Paul agree upon it: He will be Justified in his sayings, and cleare, and overcome when he is Judged, Psal. 51. Psal. 51. 4. and Rom. 3. Rom. 3. 4.

2 Well: Gods cause is at triall; But what cause of his is it that's parti­cularly meant in this place? For, if it be Gods, 'tis worth the knowing what ere it be; And no cause of his can be here, but men owe it, as well as him, some duty; And therefore necessary to be known, that due may be performed unto it.

Now the Cause of God meant here, though it be proposed as Causa una, one cause, yet 'tis very large, and comprehends many particulars under it. Some directly concerne [Page 211] God, and some onely by reflex. But God is so tender of his Iustice and his Honour, that nothing can so much as touch upon him, but 'tis Gods cause presently: In as much as ye have done it, or not done it, to one of these little ones, you have done it, or not done it to mee, S Mat. 25. 45. S. Matt. 25. And so goes the Text, Gods Cause, all, and but one, whether it be directed against him, or reflected upon him: Whether it be the Reproach which the Sonne of God suffered for us; Or the troubles, and afflictions which we suffer for him; 'tis Gods Cause still, and accounted as one.

As one: And yet I finde three things agreed upon, to be princi­pally contain'd in this Cause of God. First, the Magistrate and his 1 Power and Justice. Calvin. 4. Inst. 20. Sect. 83 And resist either of these, and ye resist the power, and the ordinance of God, Rom. 13. Rom. 13. 2 There's Gods cause plaine. And the Eye of nature could see Aliquid Divinum, Arist. 1. Eth. c. 2. somewhat that was di­vine in the Governours and Orde­rers of Common-wealths. In their very Office: In as much as theyare singled out, to be the Ministers of [Page 212] divine Providence upon Earth: And are expresly called the Officers of Gods Kingdome, Sap. 6. 4. Sap. 6. And therefore the Schoole concludes, Tho 2. 2. q. 99. A. 1. Prmum. that any the least irreverence of a King; as to dispute of his Iudgements; And whether we ought to follow and obey him, Sacrilegium dicitur, is justly extended to be called Sacrilege. And since all Sacrilege is a violation of some thing that is holy; it is evident that the Office and Person of the King is sacred. Sacred, and there­fore cannot be violated by the Hand, Tongue, or Heart of any Man, that is, by deed, word, or thought, But 'tis Gods cause, and he is violated in him. And here Kings may learne if they will, I am sure 'tis fit they should, that those Men which are sacrilegious against God and his Church, are for the very Neigbour­hood of the sin, the likeliest men to offer violence to the Honour of Prin­ces first, and their Persons after,

2 Secondly, the cause of the Church in what kind soever it be, Be it in the cause of truth, or in the cause of unity, or in in the cause of Right and meanes, 'tis Gods cause too: [Page 213] And it must needes be so. For Christ and his Church are Head and Bo­dy, Ephes. 1. Ephes. 1. 22, 23. And therefore they must needs have one common cause. One cause: And you cannot corrupt the Church in her Truth, or persecute her for it, nor distract her from her Vnity, nor impoverish and abuse her in her Meanes, but God suffers in the oppression. Nay more, no man can wilfully corrupt the Church in her doctrine, but he would have a falfe God. Nor persecute the profession of the Church, but he would have no God. Nor rent the Church into Sects, but he would have many Gods. Nor make the Church base, but he would pluck GOD as lowe, were God as much in his power as the Church is. And therefore the Churches Cause, is Gods Cause. Lib. 7. Hist. cap. 32. And as Eusebius tells us, when by Stephen Bishop of Laodicea the state of that Church was much hazarded; it, and the meanes of it, were mightily upheld by God himselfe. In G. Naz. Orat 4. And Elias Cretensis goes full upon it in the generall. 'Tis Gods cause, any controversie that he debates against his Ene­mies.

[Page 214] Now this ever holds true, in whatsoever the Church suffers for the name of God and Christ. And therefore if either State or Church will have their cause Gods, the State must looke their proceedings be just, and the Church must looke their De­votions and Actions be pious. Else, if the State be all in worme-wood and Injustice; if the Church savour of impurity and irreligion; If either of these threaten either Body, neither can can call upon God then. For sinne is their owne and the Devills cause, no cause of Gods, who punishes sinne ever, but ne­ver causes it.

3 Thirdly, 'Tis Gods cause, which is directly against himselfe, when In­justice that he will not, or weaknesse that he cannot, Arise and Helpe, are most unworthily, nay, blasphemously cast upon him. The very Text you see calls it no lesse than blasphemy. Ibid. And as S. Basil tells us 'twas audacter effusa, most audaciously cast into the face of God. But how I pray? How? why they persecuted the Church of Christ with great extremities, and then because God did not alwayes, [Page 215] and in all particulars, deliver it, Deum ut infirmum traducebant, they ac­cused God of Impotencie. Rab­saches case before Christ in the flesh: Which of the Gods have deli­vered the Nations that serve them, that the Lord should deliver Jeru­salem? 4 Reg. 18. 4 Reg. 18. 25. Pilates case to Christ: Have not I power to crucifie thee, and power to loose thee? S. Joh. 19. Ju­lians case after Christ: S. Joh. 19. 10. For while he raged against the Christians, Elias Cret. in Naz. Orat. 4. hee turn'd the contumely upon God; And charg'd omnipotence with weakenesse. So you see the Cause of God what it is, and withall that it is many, and but one. Many in the cir­cumference of his creatures, which fill up the State and the Church: and yet but one in the point of that indivisible Center which is himselfe.

Well, we have found Gods cause 3 as 'tis tumbled upon the earth: But what is it the Prophet would have God doe to it? What? Why that followes, Iudica, Pleade it, Judge it, Maintaine it Lord. For the King and the State; For thy Church and Service; For thy selfe and thine honours sake. Thou hast made [Page 216] their cause thine owne, therefore maintaine it, as thou doest thine owne.

Now this God is never wanting to doe, nor never will be. So farre as Justice and Religion make the cause his, he will Plead it first, and Maintaine it after. But yet he doth not this alwayes with a Judgement that is visible to us; Nor with such a one as will make enemies confesse that Gods maintenance is on our part. Ibid. And therefore as Ruffinus thinkes, these words are not onely a Prayer, that God would Arise, and maintaine his cause: but that he would so plead it, that he would make the Justice and Right of it ap­peare to Enemies and Opposers; and the maintenance evident to friends and defenders of it. So, maintaine thy Cause, is as much in effect, as make the world know 'tis thine, and thou wilt maintaine it. That from Gods maintenance, the cause may have lafety: And from our hope of maintenance, we may receive Comfort.

Why, but why should God plead, judge, and maintaine his owne Cause? [Page 217] Is the Prayer of the Prophet just? Yes no question. For, the Cause of God is ever just, and therefore ought ever to be maintained. Nor is it a­ny partiality in God to his owne Cause, that he comes to judge it. But he is forced, as it were, to the main­tenance of it himselfe, partly, be­cause some men will not, and some men cannot defend his Cause; And partly, because it must be judged at some Tribunall. Now there lye ma­ny appeales in the cause of God. And all appeale is to a superiour Court; The highest is Gods. There­fore when Malice and Tyranny hath done what it can to Gods cause, if his Servants do but Appeale, as they ever doe; The Cause must in the end revolve to God himselfe, who alone hath no superiour. Yet his ve­ry Enemies need not feare: For he will so pleade and judge his owne Cause, that their owne Consciences shall tell them his Judgement's right.

Now one thing which layes a kinde of necessity upon God to maintaine his owne cause, is as I told you, that some Men will not, [Page 218] and some men cannot maintain it. I finde both these touched in the Text.

1 First, they that will not. For these words, Arise, O God, and maintaine thine own Cause, are a grievous taxe upon all them to whom God hath given meanes and ability, yet will not stir to succour his cause. For 'tis as if he had said, Men will not maintaine thy cause: If thou wilt have it defended thou must do it thy selfe. The Jewes it seemes were now very guilty of this, else the Prophet would never have runne with that earnestnesse to God. He would have prayed to God had Men been never so willing; yes, God forbid else; but had they done their duty, the extremity had not beene fear'd. And marke and tremble at the curse of God which was called for upon some of that People for this sinne, Judge. 5. Curse ye Meroz, Judg. 5. 23. (saith the Angel of the Lord) curse the Inhabi­tants thereof. Why; because they came not up to helpe the Lord, to helpe the Lord against the mighty. To helpe the Lord. Why, What cause of God was this? What? Why [Page 219] 'twas his cause of Warre against Si­sera; as appeares, Judg. 4. Judg. 4. Against Sisera; yet to helpe the Lord.

And certainly 'tis a great and grievous errour in any People as well as in Israel; and in any age of the world as well as in that; to fast, and pray, and call upon God to A­rise and Maintaine his cause and their owne joyn'd with it; if in the meane time they will put nor hand nor purse to maintaine either their owne, or Gods. Their owne in the State; Or Gods in the Church. These Men perhaps are of Tiberius his minde Deorum injuriae Diis curae; Tacit. Lib. 1. Annal. And what that Oracle meant, when he writ so to the Senate; whether, It belongs to God to vindicate his owne cause; Or, God will be sure to doe it; Or, let his cause sinke if he will not defend it; I am not certaine. This I am sure of, God can defend himselfe sine Patrocinio nostro, Cal. 3. Inst. c. 23. Sect. 2 without any aide of ours. But yet if we come not in to helpe when the Cause of God is deposited with us; the feare is, and 'tis Just, that God will Maintaine his cause, and leave us to maintaine our owne.

[Page 220] 2 Secondly; They that cannot. For these words, Arise, O God, Main­taine thine owne cause, imply disa­bility in Man, as well as malice. For 'tis as if he had said, Men cannot at all times maintaine thy cause; If thou wilt have it defended, thou must doe it thy selfe. And this is true of the strongest of the Sonnes of Men, if they be left to them­selves. But this, though it puts us in more feare, yet it makes us not halfe so guilty. For Guilt followes malice more then Impotency. And our weakenesse and disability is such, that we are not able to hold up against so many and great Enemies, as the cause of God hath. This was the case of Hezekiah; He durst not trust to himselfe, and his owne strength against the Host of Assiria; There­fore to his Prayers he went, 4 Reg. 19. 4 Reg. 19. 19. O Lord God, do thou save us out of his hand: which is all one with the Text, 2 Chron. 32. 6. Arise and maintain thine owne cause. But I pray take this with you. When Hezekiah pray'd thus, the People were in Armes. No deserting the cause, though no selfe-ability could hold it up.

[Page 221] But what Enemies had the cause 5 of God then, or hath it at this day, that such earnest prayers were then, and are now made, that God would Arise and maintaine it? Doe you aske what Enemies? I'le tell you; Perhaps I shall not be able to tell you all: But what my Text tells me, I'le shew you. First, the Text 1 tells me, the Enemies that came up against Gods cause were fierce, and got some hope of Advantage; Im­plyed in this, that the Israelites were faine to call for maintenance, & had supply against them. Next the Text 2 tels me, these Enemies were thought too cunning and too strong for Isra­il, to whom the defence of Gods Cause was then committed; Im­plyed in this, that they were faine to flie to God, and call him in to his owne defence: A signe, that all se­conds were too weak. Thirdly, the 3 Enemies were many, and not like to be beaten or mastered at once; And that's expressed, Ver. 20. ver. 20. A multi­tude of Enemies. And last of all, 4 they were as cruel, as strong and nu­merous; For so we read, Verse 5. ver. 5. Where they are called Roaring Ene­mies. [Page 222] A name which ever had some affinitie with the Devil, 1 S. Pet 5. 8. 1 S. Peter 5. So in all likelyhood nothing re­main'd but to get God to be absent, and then they might easily swallow his People and his Cause together. To prevent this was the Prophets prayer, and so it is ours this day. For so the Psalme begins: O God (considering how thy cause is streit­ned) Wherefore art thou absent from us so long? And it ends at Arise and maintaine thy Cause against them.

6 And the forme of the Prophets Prayer is very confiderable too, and a great example to the Church of Christ. The Prayer is, that God would arise and maintaine his Cause. The first thing the Prophet aimes at is the Cause; the equity and right that belongs to it, not the respect it had to Persons. And this out of question is the way of Justice, to honour the person for the Cause, not to esteeme the cause of the person. Now men for the most part goe a crosse way to this, and therefore, when they will come into the way of Justice I cannot tell. For usually all businesse is sided into parties. 'Tis no matter for the Cause, [Page 223] let who will maintaine that simply for it selfe. If it make for us and our party, so farre we will maintaine it; else be it Gods cause, or whose it will, whether it sink or swim, it shall not trouble us. And I doubt as the practice of too many men is, so is their Prayer: For the Faction and the Party all; not the Cause, either as 'tis Gods, the Churches, or the States. And parties are ever private ends. The Cause as 'tis Gods, the Churches, or the Kingdoms, is ever common, ever fit to be made the Object of our Prayers.

Yet this advantage may here be had: If ever you may safely prefer the person before the cause, and yet be just, you may doe it here. God before his owne cause. And the reason is, be­cause God as he can never tender an unjust cause to his People, so is he Justice it selfe: And ever juster than any cause of his that is without him. Therefore whatsoever others doe, Arise, O God, and maintaine thy selfe, and thine owne cause. Maintaine it even from Heaven, there's no great trust to the Earth, for that is full of darknesse and cruel habitations, Verse 21. ver. 21.

[Page 224] 7 Now all this while we have al­most forgotten, who 'tis that makes this Prayer. Epist. Fa­bio. de 42. Mans. Ma. 3 & Elias Cret. in Naz. Orat. 4. Saint Hierom tels me, and he is not alone in the opinion, the Psalme was Davids, and there­fore the Prayer too. As a Prophet he foresaw the danger, and as a King he went on directly to the highest remedy. And though Kings now are not Prophets, yet 'tis a great blessing upon any Kingdome to have the King a Seer so farre as is possible. To have him with both eyes open. His right eye open and up to heaven, for God to maintaine him; And his other eye down­wards, but open upon his People, to take care of them, and maintaine them, with the same support that he hath received from God. And here­in above other Nations we are bles­ed this day, I say againe, Above o­ther Nations; if we can see our bles­sing, and be thankefull. For the King keepes his eye as steddy upon God, as if he had no helpe below him: And yet at the same time as gracious an eye upon his People to relieve their just grievances, as if he were more ready to helpe them, [Page 225] than to receive helpe from them.

Let not your hearts be troubled, neither feare, S. Joh. 14. 1. S. Joh. 14. Here are two Kings at once at Prayer for you, David and your owne King. They are up and calling upon God to A­rise. For shame Lagge not behinde God and your King. You have been, and I hope are, a valiant Nation, let nothing dead your spirits, in Gods and your Countries Service; And if any man drop malignant poyson in­to your Eares, powre it back into his owne bosom.

And Sir, as you were first up, and summon'd the Church to a­wake, and have sounded an Alarum in the Eares of your People; Not that they should Fast and Pray, and serve God alone, but goe with you into the House of the Lord; so goe on to serve your Preserver. Your Merit, and the Noblenesse of your heart will glew the hearts of your People to you. And your Religious care of Gods cause and service, will make him (I doubt not) Arise, and haste to the maintenance of your Cause, as of his owne. Onely in these, and all times of difficulty, be [Page 226] strong and of a good courage, keepe close to the Law of the Lord. Be full of Counsell, and then resolute to Act it. Else, if you shall not be firme to deliberated Counsells, they which are bound to serve you, may seeke and finde opportunities to serve themselves upon you. This doe, and God Arise and be with you, as he was with Moses, Joshuah 1. 7. 17. Jos. 1. This doe, and as S. Chrysost. Homil. 14. in Epist. ad Hebr. speakes, Aut non ha­bebis Inimicum, aut irridebis eum: Either you shall have no Enemy, or you shall be able to scorne him the world over.

2 The second thing which the Pro­phet would have God doe when he is risen, is, that he would Remember how the foolish man blasphemeth him daily.

1 The Enemies of Gods Truth, and of the peace of his People, it seemes, doe not onely seek to overthrow his Cause, but base and uncivilly ir­religious as they are, they fly upon his Person too: For so you see the Text changes from the Thing to the Person; Maintain thy cause: but re­member, the Reproach runs against thy selfe, They blaspheme thee. And [Page 227] by this you may see how dangerous a thing it is for any Men, or any States, to become Enemies to the Cause of God. For sinne will not stay till it have wrought them farther, even into enmity against God him­selfe. And therefore this sin here, a high and a presumptuous sin, is not called the presumption of them that hate Gods Cause, Verse 24. but of them which hate God himselfe, ver. 24.

Presumption easily falls to Re­proach 2 goodnesse it selfe. But what Reproach is it these Enemies cast up­on God? What? Why, 'twas in the highest degree. 'Twas Blasphe­my. Ibid. For so Saint Basil renders my Text. Verse 11. & 19. And so 'tis called againe, Ver. 11. & 19 You may be sure the Prophet mistook it not: It went not single, there were more than one; Ibid. and Theodoret calls them Ex­ecrations, Cursings and Revilings of God.

And men of all sorts, as well as usurping Enemies, had need be watchfull over this sinne. For a man may quickly be within the borders [...]o it, before he be aware; especially, [...]he be bold and busie with the [Page 228] Cause of God, as it is reserved and se­cret in himselfe. For since all Bla­sphemy is a Derogation of some Ex­cellencie, chiefly in God, Tho. 2. 2. q. 13. A. 1. c. the Schoole collects and truly, That whosoever denies to God any attribute that is due unto him, or affirmes any of God that is not agreeable to his Nature; is within the Confines of Blasphemy. Entred, though perhaps not so farre gone. But these Ene­mies, it seems, stuck at no degree of Blasphemy; Spared God himselfe no more than his Cause: And what reason can this State of Church have, to thinke these Enemies, or their like, that spared not God nor his Cause, will if they have power enough, spare them or theirs?

But I pray, who or what manner 3 of Enemy was it, that made thus bold with God? Who? why, my Text answers that too, Stultus fuit, it was the foolish Man: And you may know so much by his boldnesse. We find Psal. 14. Psal. 14. 1. There was a Foole that blasphemed God. But 'twas in his heart. Out of his mouth he durst not let it goe: not once. And this Foole was in the same feare at first: [Page 229] For, his Blasphemy kept in his heart, ver. 9. Verse 9. But now he was grown impu­dent, it brake out at his Lipps: Ibid. For as S. Basil, Cal. 3. Iust. c. 23. Sect. 2. and others observe, he did Palam maledicere, Blaspheme at large.

The Prophet no question knew these Enemies what they were, & that they had other names beside Fools. But he fits them with their Name of Me­rit: That they deserved, that he gives them. I told you these Ene­mies were cunning, subtill Enemies. And 'tis true: But Malignity against Gods cause, and Blasphemy against his Person, will make the greatest Wisdome in the world turne Foole. And Follie dares adventure any thing against Man; Nay, against God too; which is alike true of the Foole at home, and the Foole a­broad.

The Prophet pray'd against their Enemies, as we doe now against ours. O my God make them as a wheele, Psal. 83. 13. Psal. 83. And see in what a wheele they are: The worst that ever moved. For their Blasphemy carries their Wisdome round into Folly; And their Folly turnes their [Page 230] malice round into higher degrees of Blasphemy. Thus is this Enemy no sooner a Blasphemer but a Foole: And no sooner a Foole, but a greater Blasphemer. So Blasphemy is punish­ed with Folly, and Folly with Bla­sphemy. There's the wheele, both in the sin, and the punishment.

And I pray observe: These Ene­mies that beset Gods Cause at Jeru­salem were a Nation. And so some reade here; Not the Foolish man, but the Foolish People. And a pow­erfull Nation they were, were they Babilonians, Syrians, or Romanes. And one of them they were. And yet you see the Prophet gives them no other, no better name, then Fool, when they violently persecute Gods Cause. Indeed they deserve it. And this Sinne is as able to Foole a whole Nation, as a particular Man. Nay the holy Ghost here speakes of them as of one Man. As if Blasphemie could change a whole Nation into one Foole. And surely, 'tis no hard thing with God to make the wisdome of the whole world foolishnesse, 1▪ Cor. 1. 20. 1 Cor. 1. And 'tis as easie with him, to confound the wisdome of a whole [Page 231] Nation, 2 Sam. 17. 14. as of one Achitophell.

And see I beseech you how their 4 sinnes continue: Once a Foole in this kinde, and an Enemie to Gods Cause, and a Blasphemer of his Per­son ever after, without a great deale of mercy. And this is noted in the circumstance Tota Die, and Quotidie, Daily, and all the day long at this Blasphemy: And 'tis u­suall this with Enemies; All the day: For their studdy is upon it. And every day: For these Enemies were the same in Blasphemy, The day of their preparation; The day of their Fight; and the day of their Victory. And Ruffinus observes that this Bla­sphemy grew in the continuance▪ Ibid. And either it derided God in his Ser­vants, or it menaced men for serving God. How it flatter'd it selfe there while against both Man and God, is thus farre apparent in the Text: That they never durst have beene daily Blaspemers against God, if they had not beene Opinators at least, that God could never have maintained and made good his cause against them.

It is too much to see the cause of [Page 232] God opposed; To heare the name of GOD Blasphemed, were it but once: But all the day long, and eve­ry day, is a Tentation almost unsup­portable to Christian and religious hearts. Yet this we must be Inur'd to heare against King and Church, and God himselfe, if we take not better course than hitherto we have done to keepe out the Enemy and his Blaspehmy.

Against this 'twas time for the Prophet, and 'tis time for us to pray. The Blasphemy of an Enemie is a very urgent Motive to make Men pray. And the Prayer of the Pro­phet here, that God would remember the Blasphemer, was very fervent: For he begins this Prayer, at Re­member the Rebuke of the Enemy, ver. 20. Verse 20. And he ends his Prayer with Remember the Blasphemy of this Fool, ver. 23. Verse 23. Remember and forget it not, ver. 24. Verse 24. This was the Prophet's Zeale for Gods Cause, and you may learne by it, that cold Prayers are not they which remove the Blasphe­my of Enemies. The Prayers indeed of but one righteous Man doth much, but 'tis when they are fervent. S. Jaco. 5. 16. Saint Jaco. 5.

[Page 233] But you will say: What needes all this calling upon God to Remember? S. Hierom. in Thren. 5. Is it possible he should forget? not possible certainely. But then as be­fore, Though God cannot sleepe, Yet to awaken not him but our poore understanding concerning him the Prayer was, Arise, O God. So here, though God cannot forget, yet because in his providence he sometimes carries himselfe to our sense and apprehension, Ad modum obliviscentis, as if he did forget, and threatens that he will forget, Oblivione obliviscar eorum, Ose 1. 6. Ose. 1. Forgeting, I will forget them, Therefore here againe the Prayer runnes after the manner of men, A­rise O Lord, yes, and Remember too.

Why? but since here's Enmity a­gainst the Cause of God, and Bla­sphemy against himself, why doth the Prophet aske no more of God, but that he would Remember this? Why? why certainly 'tis, because there's abundantly enough of that. He knew if God did Remember, he would punish; Ibid. And (as S. Jerome observes) hee therefore Remembers, that he may confound in Judgement.

[Page 234] And indeede in Gods Language to Marke and Remember, Inuocen. 3. L. 2. Mist. Miss. c 6. is many times to punish: and not to Remem­ber, is to forgive sinne. If thou Lord shouldest be extreme to marke and observe, that is, to punish, What is done amisse, Psal. 130. 3 Psal. 130. And the Church hath learn'd not onely to speake, but to pray of the Prophet. For so the Church prayes in the Letany: Not, punish not, but Remember not Lord our offences. And therefore the Prophets Prayer was home enough, Remember Lord: Yes, doe but that, and we either have, or shall have enough and our enemies too. We, I hope of deliverance and preserva­tion, and they of punishment.

Thus you have heard the Prophets prayer, and I hope made your owne, that God would Arise and bestir him­selfe. And what he desired God would doe, both for State and Church when he was Risen, that is, That he would plead and main­taine his owne Cause. And Remem­ber, that is, punish in his owne time the Blasphemy of all them, that reproach or detract from it or him.

One thing yet remaines, and [Page 235] 'tis fit to be thought upon this day, every day, all the day long. And that is, what it it is that makes God a Protector of any King, any State, any Nationall Church, against either in-bred or forraine Enemies. A­gainst the Fox at home and the Li­on abroad. And that certainly is, for the State to goe on with Honour and Iustice. And for the Church to labour Devotion as much at least, if not more then knowledge. For else Gods Cause and ours may be two. And then God may Arise, and maintaine his owne, but leave us to the Famine, to the Pestilence, to the Sword, to any other Judge­ment.

The onely way to make God A­rise as soone as ever we call: Nay, to prevent our call and come in to helpe before we pray, is for both King and People, State and Church, to weave their Cause and Gods to­gether; To incorporate them so, that no cunning of the Devil may be able to separate them. For then the bene­fit is apparent. God cannot Arise and maintaine his owne cause, but he must maintaine ours too: because 'tis one [Page 236] with his. And his owne (doubt you not) he will maintaine, against the proudest Enemy that can come a­gainst it. And certainly the greatest hope and confidence of Gods As­sistance to any Nation, to any Man, that can precede deliverance it selfe, is to make their Cause all one with Gods. And that is done by uphold­ing his, and conforming theirs.

Our safety then is when our cause is one with Gods: Our danger when they differ. But what is it that puts the difference between them? What? why that which put the first Enmity betweene God and Man, Sinne. And therefore if we wil quit the En­mity and be made friends, the onely way to reconcile us with God, and our Cause with his, is by Faith and Repentance to banish Sinne. The sooner this is done, the sooner we are safe: which cannot be till our Cause be one with Gods. One, and yet when 'tis one, the preheminence is still with Gods Cause, we must not suffer ours to step on before him.

For our Cause as 'tis spirituall and concernes our soules, if it be never so good, never so close joyned with [Page 237] God's, yet God's is to have the pre­cedence. For be ours never so good, I must beg of your humility to Re­member, that Gods Grace did both prevent and follow, to make it so. And therefore we are to put his cause first, and to pray chiefly for the maintenance of that which gave worth to ours.

And for our cause as 'tis temporall and concernes this life onely, Our safety, life, and lively-hood; Gods cause is to have the precedence of that much more. Father and Mother, Wife and Children, Brethren and Sist­ers, Life and all, must be accounted as nothing to Gods Cause, S. Luke. 14▪ 26. S. Luke. 14. And it hath ever beene a signe that the soule of a man goes right, That a whole People keepe upon Gods path, when they seeke first the King­dome of GOD and the righteousnesse thereof, and leave God to minister and maintaine the rest, S. Mat. 6. 33 S. Mat. 6. When they are more tenderly affected to the Cause of God, and more sensible of the Reproach or Blasphemy of his Name, than of any calamities, that might or malice can bring upon their persons.

[Page 238] And yet our giving Gods Cause the precedence, in our Love to it, and our Prayers for it, is no exclusion of our owne Cause: Nay, the preferring of Gods before our owne, And the making of our owne conformable to Gods, is the way to make God as jealous of our safety from all extre­mity, as he is to vindicate his owne honour from Reproach and Blasphe­my. And therefore though the Pro­phet here (as Theodoret observes) doth not say, Ibid. Arise, O God, and maintaine Causam meam, my cause, but thine owne; Yet the same God that will have us prefer his cause, will have us pray for our owne likewise. And so the Prophet did: For though he be here all for Gods cause; yet we have him very earnest for his owne too. Plead thou my cause O Lord with them that strive with me, and fight thou against them, that fight against me. Psal. 15. 31. 1. Psal. 35. And defend my cause O God, against the ungodly People, Psal. 43. 1. Psal. 43. 1. Well then: Thy cause O God; and my Cause O God. But the Rule of Practise goes here; Gods cause must leade, that ours may follow it, under the protection of God.

[Page 239] As we have therefore now begun, so let us pray on as the Prophet did, That God even our Gracious Father will be no longer like unto one that sleepes: That he will Arise, and blow over these feares from us. 'Tis but his Breath, and he can dry the Cloudes, that they drop not Rot­tennesse upon our Harvest. 'Tis but his Breath, and he can cleare the Ayre of Infection, as well all over the Kingdome, as he hath, beyond admiration, done it in our chiefe City. And 'tis but the same Breath, and he can shake our Enemies to peeces in the Sea.

That God being Arisen and come neare in providence, will pleade first, and after maintaine his owne Cause. His owne in the hand of the King; His own in the heart of the Church; And his owne in the Holinesse of his Name. That he will give this State and Church, and every Member of both, such grace, that our cause may be his, and his Maintenance ours. That he will remember and that's enough, that if his Cause be ours, our Enemies are his. That we may so order our lives by his Grace, that [Page 240] if these or any Enemies will Bla­spheme, it may not be Him for our sinnes, but Ʋs for his service. That our Enemies and his, how-wise so­ever in other things, yet in their plots and practises against us may be written in the Text-Letters FOOLES. That we, being preser­ved from them and all other Ad­versity, may take warning in time to mend our lives, and so hereafter live to honour and serve him, that the world may see he hath beene mer­cyfull, and we labour to be Thanke­full. That after the maintenance of his and our Cause here, we may in our severall times be received up to him in Glory, Through Jesus Christ our Lord: To whom with the Father, &c.

THIS Chapter is a great Scripture for Unity: For, here we finde there is but One Lord whom we serve; Verse 5. v. 5. But One God and Father, whom we worship and obey; Verse 6. ver. 6. But One Spirit whom we receive, Verse 4. while he sanctifies us; ver. 4. One Lord, One God and Father, One Spirit. Three in One, all Three but one God, blessed for ever. But one Baptisme, by which we are [Page 242] cleansed; But one Faith by which we beleeve; Verse 5. ver. 5. But one hope upon which we relye; Verse 4. ver. 4. But one knowledge by which we are illight­ned; ver. 13. Verse 13. But One Body of which we are members; Verse 4. ver. 4. Different Graces, but all tending to One Edi­fication, Divers offices, but all joynt-Overseers of the same worke; Till the Building be One, and we One in it, Ver. 11, 12 ver. 11.

This Chapter is as pressing a Scri­pture for Exhortation. And the first Exhortation is, Verse 1. That men would walk worthy of their calling, ver. 1. Their calling to be Christians; their calling in Christianity. And that to shew themselves worthy, they would en­deavour to keep the Vnity of the Spirit in the bond of peace, Verse 3. ver. 3.

All for Unity. And let me tell you, We often reade of One in the Scripture; but the word Ʋnity in the abstract, is no where read ei­ther in Old or New Testament, but onely in this Chapter, and here 'tis twice. For we are exhorted to keep it, Verse 3. ver. 3. But how long? why even till we be made perfect, Verse 13. ver. 13. that is, to the end of this life.

[Page 243] Why, but what need was there of this Exhortation at Ephesus? what? why sure very great need. Ibid. For Saint Anselm tells us, Schisma suit, there was a Schisme and a rupture there. And Charismata, the eminent Graces which God had given many of them, was made the cause of the Schisme. For Corruption at the heart of man breeds pride even out of Gods graces. And they which had these gifts despised them which had them not, and separated from them. This gave occasion to false teachers to enter in, and lye in wayt to deceive, ver. 14. Vers. 14. This was the state of the Church of Ephesus. How was it in the Citie and the Common-wealth there while? How? why, the Citie was then a very famous Citie in Ionia, a part of Asia the lesse; At this time subject to the Romane Empire; Their Proconsul and other Deputies were over them, Act. 19. 38 Acts 19. But Diana was goddesse there, and the Citie heathen.

Ephesus then was Ethnick: No Religion but Paganisme avowed by the state. And the City was a stran­ger to the Church that was in it. A [Page 244] Stranger and without as the Apostle speakes, 1 Cor. 5. 12. 1 Cor. 5. Yet such is the force of Christian Religion, that as Herod and Jerusalem were troubled when Christ was borne, S. Mat. 2. 3 S. Math. 2. So here Demetrius and Ephesus were troubled when the name and Religion of Christ was borne and nursed up among them: For the word of God did no sooner grow and prevaile at Ephesus, Act. 19. 20. Acts 19. 20. but by and by there arose no small trouble about it, Ver. 23. ver. 23.

The City and the State Heathen, yet troubled when Religion came in: Therefore, A City and a State Chri­stian must needes be more troubled when Religion goes out. And the ready way to out Religion, is to breake the Vnity of it. And the breach of the Vnity of Religion will be sure to trouble the City first, and hazard the State after. For the State, whether Pagan or Christian, hath ever smarted more or lesse, as the Church hath crumbled into Divisi­ons.

S. Paul I know wrote this Epistle to the Church of Ephesus, not the City. And hee called for Vnitie bound [Page 245] up in peace for the Churches good, without any expresse mention ei­ther of City or State. Yet he well knew that the good both of the State and the City would follow upon it. For Vnity is a binder up; And Vnity of Spirit, (which is religi­on's unity) is the fastest binder that is. And lest it should not bind fast enough, it calls in the bond of peace. So that no man can exhort unto, and endeavour for the Vnity of the Church, but at the same time, he la­bours for the good of the State. And if it were so at Ephesus where the state was Heathen; much more must it needs be so, where the state is Christian.

I shall follow my Text therefore both in it selfe, and in the Conse­quent which followes upon it. In it selfe; and so 'tis for the Vnity of the Church. And a maine Text it is (saith S. Jerome) against Heresie and Schisme. Ibid. In the Consequence it hath; And so 'tis for the Ʋnity of the State. And a full Consequence it is. For Ʋnity not kept in the Church is lesse kept in the State. And the Schismes and divisions of the one, [Page 246] are both Mothers and Nurses of all disobedience and dis-joynting in the o­ther. So the Apostles Exhorta­tion goes on directly to the Church, by Consequent to the State. And it will behove both Bodies that all the severall members of each En­deavour to keepe the Ʋnity of the Spi­rit in the bond of peace.

1 The Text hath six particulars. For first, here's the thing it selfe, to which the Apostle exhorts, That's 2 Ʋnity. Secondly, All Unity will not serve the turne, It must be the 3 Ʋnity of the Spirit. Thirdly, what's to be done with this Unity, It must 4 be kept. Fourthly, there will be no keeping of it, without a strong En­deavour. 5 Fiftly, this Endeavour to keepe will be to no purpose, if it be 6 not in peace. And sixtly, Peace it selfe cannot hold it long, except it be bound up in Ʋinculo, in the strongest bond that peace hath.

1 I beginne with that which is the matter of the Apostles Exhortation, 'Tis Ʋnity;

1 A very charitable tye, but better knowne than loved. A thing so good, that 'tis never broken but by the [Page 247] worst men. Nay, so good it is, that the very worst men pretend best when they breake it. 'Tis so in the Church; Never Heretick yet rent her bowels, but he pretended that he raked them for truth. 'Tis so in the State; Seldome any unquiet Spirit divides her Union, but he pretends some great abuses, which his integri­ty would remedy. O that I were made a Iudge in the Land, that every man which hath any Controversie might come to me, that I might doe him Justice. And yet no worse than David was King, when this Cunning was used, 2 Sam. 15. 4. 2 Sam. 15. Ʋnity then both in Church and Common-Wealth is so good, that none but the worst willingly breake it: And even they are so farre ashamed of the breach, that they must seeme holyer than the rest, that they may be thought to have a just cause to breake it.

Now to be one here, whether in 2 Church or Common-wealth, is not properly taken, as if all were to be shrunke up into one Body. But One is taken here (saith Paulinus) pro multorum unanimitate, Epist. 5. for the unani­mitie and consent of many in one. [Page 248] And the Church and Common-wealth, take them severally, or to­gether, they are, they can be no o­therwise One than Ʋnione multo­rum, by the uniting and agreeing of many in one. And so S. Luke, Acts 4. Act. 4. 32. The Church was a multitude of Beleevers, sed Cor unum, but they lived as if they had had but one heart among them. Unio est a­liquorum distinctorii. This Ʋnity then is so One, as that it is the Uniting of more than one: Thom. 2. 2. q. 17. A. 3. [...]r. yet such a uni­ting of many, as that when the Com­mon Faith is endangered, the Church appeares for it as One; And when the common safety is doubted, or the common peace troubled, the State appeares for it as One. As Israel was said to be knit together as one man, Jud. 20. Jud. 20. 11 And indeed when One Man is not more at Ʋnity in him­selfe for his owne defence, than the Church and State are for publike de­fence, then both are justly said to be at Ʋnity.

3 You see what Unity is. Will you see what hurt follows where tis bro­ken? First Fraction makes uneven reckonings. And tis hard, very hard, for a man that breakes Vnity to give [Page 249] either God or man a good account of so doing. Hard to give account, but that's not all.

For, if Ʋnity be broken, if a Di­vision be made, the parts must be aequall or unaequall. If the parts be aequall, neither of them hath more than halfe its strength. If they be un­aequall, one hath not so much. And that which hath more, usually hath more pride, and so lesse will to u­nite. And yet for all this pride, far weaker it is, than when there was Ʋnity, and altogether. Nay, in breach of Ʋnity there is not alwaies safety for the greater against the lesse. For in that grievous breach in Israel, when the Eleven Tribes came out against Benjamin foure hundred thousand strong, and their quarrell good, yet they fell twice before them, Jud. 20. 17 Judg. 20.

Nay this is not all, not any al­most of the hurt which followes in either Church or State, when discon­tents have swallowed up their Ʋni­ty. For the Church; Ibid. Nothing (saith S. Chrysostom) doth so provoke God to anger, as to see divisam Ecclesiam, his Church purchased by one bloud, to be [Page 250] One Body, made more, made other than One. And for the Common-Wealth; A people is as one City, yet such a one (saith Saint Augu­stine) cui est periculosa dissentio, Lib. de Ord. cap. 18. as to whom all breach of Unity is full of danger. For Church and State to­gether; It was a grievous Rent a­mong the Jewes, when Manasses devoured Ephraim, Ephraim Manas­ses, and both fell upon Judah, Esay 9. 21. Esay 9. What followed? was God plea­sed with this, or were the Tribes in safety that were thus divided? No sure. For it followes. The wrath of the Lord was not turn'd away, but his hand was stretched out still.

Still? How long was that? How long? Why, Till Ephraim and Ma­nasses, which could not agree at home, were with the rest of the ten Tribes carried away into perpetuall captivity. And Esay lived to see his Prophecy fulfilled upon them. For they were carried away by Salma­nasar in the sixt yeere of Hezekiah, when Esay flourished. This wrath of the Lord was fierce, and the peo­ple dranke deepe of this Cup. There­fore I goe a farre off both for time [Page 251] and place to fetch this Instance: And doe you take care not to bring it neerer home. And I pray observe it too: The hand of God was stretched out upon Ephraim and Manasses, but there's no mention, which was the first, or which the greater offender, Ephraim or Ma­nasses. What's the Reason? 'Tis be­cause the breach of unity scarce leaves any Innocent; and the hand of God is stretched out upon all.

I presse Ʋnity hard upon you (pardon me this Zeale.) O that my thoughts could speak that to you that they doe to God; or that my tongue could expresse them but such as they are; Or that there were an open passage that you might see them, as they pray faster than I can speak for Ʋnity.

But what then? will any kinde 2 of Ʋnity serve the turne? Surely, any will doe much good: But the best is fafest; and that is the Ʋnity of the Spirit.

The learned are not altogether 1 agreed here, Calv. Bucer Lapide. Ibid. what is meant by the Ʋnity of the Spirit. For some thinke no more is meant by it, than a bare [Page 252] concord and agreement in minde and will. Let's keepe this, and both Church and State shall have a great deale of freedome from danger. But others take the Ʋnity of the Spi­rit to be that spirituall concord, Lyra. Hu. Card. Amb. Cath Beza. Lapide. Ib. which none doth, none can worke in the hearts of men, but the Holy Ghost, And I am apter to follow this sense: because if you take it for a bare a­greement in judgement, Saint Paul had said enough by naming Ʋnity, He needed have made no Addition of the Spirit. And because in the Text 'tis [...], which for the most, points out the Holy Spirit. And because else Saint Pauls words (which Bucer calls Ardentia verba, Ibid. zealous and burning words) adde nothing to any even the coldest ex­hortation of the Heathen to Ʋnity.

2 The Ʋnity then of the Spirit, to which the Apostle exhorts, includes both; Both concord in minde and affections, and love of charitable unity, which comes from the Spirit of God, and returnes to it. And indeede the Grace of Gods Spirit, is that alone, which makes men truly at peace and unity one with another. Ei tri­buendum [Page 253] non Nobis, Tra. 110. in. S. Jo. To him it is to be attributed, not to us, (saith Saint Augustine) Tis he that makes men to be of one mind in an house, Psal. 68. 6. Psal. 68. Now one mind in the Church, and one mind in the State, come from the same fountaine with One mind in an house; All from the Spirit. And so the Apostle cleerely ver. 4. Verse 4. One Bo­dy, and one Spirit, that is, One Body, by one Spirit. For 'tis the Spirit that joynes all the members of the Church into one Body. And 'tis the Church that blesses the State, not simply with unity; but with that u­nity with which it selfe is blessed of God. A State not Christian may have Ʋnity in it. Yes, And so may a State that hath lost all Christianity, save the Name. But Ʋnity of the Spirit, nor Church nor State can longer hold, than they doe in some measure obey the Spirit, and love the Ʋnity.

This Vnity of the Spirit is closer 3 than any corporall union can be. For Spirits meete where bodies can­not; and neerer than Bodies can. The Reason is given by Saint Chry­sostome: Hom. 9. in Eph. Because the Soule or Spirit [Page 254] of man is more simple and of one forme. And the Soule apter in it selfe to Ʋnion is made more apt by the Spi­rit of God, which is One, and loves nothing but as it tends to One. Nay, as the Spirit of God is One, and cannot dissent from it selfe; no more ought they whom the Spirit hath joyn'd in One: and the Spirit hath joyn'd the Church in One; There­fore he that divides the Unity of the Church, practices against the Unity of the Spirit.

4 Now this Ʋnity of the Spirit (so called, because it proceedes from the Spirit of Grace, continues in O­bedience to it, and in the end brings us to the Spirit that gave it) is the cause of all other unity that is good; and the want of it, the Cause of all defects in Ʋnity. The presence of it is the Cause of all unity that is good: Of all within the Church, no man doubts. But 'tis of all without the Church too. For no Heathen men or States did ever agree in any good thing whatsoever, but their Ʋnity proceeded from this Spirit, and was so far forth at least a unity of the Spi­rit. And for States that are Christian, [Page 255] and have mutuall relations to the Church that is in them, Lib. 4. Ep. 76. S. Gregories Rule is true. The unity of the State depends much upon the peace and unity of the Church: therefore upon the guidance of the same Spirit.

And as the presence of the Ʋnity of the Spirit is the Cause of all Ʋnity that is good: So the want of it is the cause of all defects in Ʋnity. For as in the Body of a man the Spirit holds the members together; but if the Soule depart, the members fall a sunder: So 'tis in the Church (saith Theophilact) and so in the State. Ibid. So little unity then in Christen­dome as is, is a great Argument, that the Spirit is grieved, and hath justly withdrawne much of his influence. And how is the Spirit grieved? How? why, sure by our neglect, if not contempt of Him as He is One. For as he is the Spirit of fortitude, Esay 11. Esay 11. 2. there wee'l have him, he shall defend us in warre. And as he is the Spirit of Wisdome, there wee'l have him too, he shall governe us in peace. But as he is One Spirit, and requires that we keepe his Ʋnity, there wee'l none of him; though we [Page 256] know right well, that without Vnity peace cannot continue, nor warre prosper.

5 One unity there is (take heed of it) 'tis a great Enemy to the Vnity of the Spirit, both in Church and Common-wealth. S. Basil calls it Concors Odium, Epist. 63. unity in hatred to persecute the Church. And to this worke there's unity enough; Men take counsell together, Psal. 2. 2. Psal. 2. Saint Augustine calls it unitatem contra unitatem, Ser. 6. de verb. Dom. c. 12. a unity against unity; when Pagans, Jewes, and Hereticks, or any prophane crew whatsoever, make a league against the Churches unity. And about that worke, that the name of Israel may be no more in remembrance, that there may be no Church, or no reformed Church, Gebal, and Ammon, and Amaleck, the Philistims, and they that dwell at Tyre are Confederates together, Psal. 83. 4. in Psal. 140. Psal. 83. S. Hilary will not vouchsafe to call such union unity; Indeed It de­serves not the name, 'Tis not unity (saith he) be it in Church or be it in State: but 'tis a Combination. And hee gives his Reason. For unity is in faith (and Obedience:) but Combi­nation [Page 257] is Consortium factionis, no o­ther, no better, the consenting in a faction. And all Faction is a Fracti­on too, and an Enemy to unity, even while it combines in one. For while it combines but a part, it destroyes the unity of the whole.

Is the Spirit in this? Out of que­stion, No. For a Faction to com­passe it's end, I will not say, when it sees a theefe it consents to him; or that it is alwaies partaker with the A­dulterers: but this it doth, It speaks against its owne Brother, and slanders its owne Mothers Sonne, Psal. 50. 19 Psal. 50. Can any man call this the unity of the Spirit? or is this the way to Unity.

And now I cannot but wonder what words S. Paul (were he now alive) would use, to call backe Ʋnity into dismembred Christendome. For my part, Death were easier to me, than it is to see and consider the face of the Church of Christ scratched and torne, till it bleeds in every part, as it doth this day: And the Coat of Christ, which was once spared by Souldiers, because it was seamblesse, S. Ioh. 19. S. Joh. 19. 23. Rent every way, and which is the miserie of it, by the hand of [Page 258] the Priest; And the Pope, which Bellarmine hath put into the Defini­tion of the Church, Bellar. 3. de Eccles. Mil. c. 2. Sect. Nostra autem. that there might bee one Ministeriall head to keep all in Vnity, is as great as any, if not the greatest cause of divided Christi­anity. Good God, what preposte­rous thrift is this in men, to sowe up every small rent in their owne Coat; and not care what rents they not onely suffer, but make in the Coat of Christ? What is it? Is Christ onely thought fit to weare a torne gar­ment? Or can we thinke that the Spirit of Ʋnity which is one with Christ, will not depart to seeke warmer cloathing? Or if he be not gone already, why is there not Ʋnity, which is where ere he is? Or if he be but yet gone from other parts of Christendome, in any case (for the passion and in the bowels of Iesus Christ I beg it) make stay of him here in our parts.

3 For so the Apostle goes on. Keepe the Unity of the Spirit.

1 This Exhortation requires two things (saith S. Ierome.) Ibid. the one, that they which have this Unity of 2 the Spirit keep it: the other, that [Page 256] they which have it not, labour to get it. And certainly nothing can be more beneficial, or more honourable either for Church or State, than to get it when they have it not, or to keepe it when they have it. And this is implyed in the very word, which the Apostle uses, Keepe. For no wise man will advise the treasu­ring up and keeping of any thing, but that which is of use and benefit. And the word [...], doth not bare­ly signifie to Keepe, but Tueri, to defend too, which is the stoutest keeping. Now all wise men are for Ʋnity: And all good men for the Vnity of the Spirit. In Gen. c. 7 Yes (saith S. Isidor) Boni servant, Good men keepe it.

Wise and good men keepe it; why then none but fooles, and bad men breake it. Sly and cunning men perhaps may have their hands in Divisions, but wise or good men they are not. For are they not all without understanding that worke wickednesse Psal. 53. Psal. 53. 5. And a greater wickednesse men can hardly worke, than to dissolve the Ʋnity of the Spirit in either Church or Common-wealth. For they doe as much as in [Page 260] them lies to bring profanenesse into the Church, and desolation upon the State. Keepe therefore the Vnity of the Spirit.

2 Keep Ʋnity: why, but what needs that? will not unity keepe it selfe? Tis true, unity is very apt to hang together. It proceeds from Charity, which is the glue of the Spirit, not severed without violence. Yea but for all this, it needs keeping. In the Church it needs keeping: And therefore the Prophets and Gover­nours of the Church are called Cu­stodes, Keepers, Watchmen and Over­seers, Ezek. 3. 17 Ezek. 3. and Acts 20. Acts 20. 28. And they must watch as well over her Peace, as her Truth. And yet there are so many that scatter the tares of Schisme and Heresie, that her Vnity is not kept.

In the Common-wealth it needs keeping too. For her Governours are Custodes Civitatis, Keepers of the City. But there also, there are not few that trouble the waters for their owne fishing. And many times a Common-wealth is in dan­ger to lose her Unity, Acts 19. 32. just as Ephe­sus did, Act. 19. At which time all [Page 261] the City was troubled, but the greater part knew not why. And the true cause of the Division was no more but this; Demetrius and his fellowes were afraid they should lose their gaine, if Diana and her Temple kept not up their great­nesse.

Now this noyse at Ephesus doth not onely tell us that unity needs keeping, but it informes us farther of the way to keep it. The way to keep unity both in Church and State is for the Governors to carry a watchfull eye over all such as are discoverd, or feard, to have private ends. For there's no private end, but in some thing or other it will be lead to run crosse the publique: And if gaine come in, though it be by making shrines for Diana, 'tis no matter with them though Ephesus be in an up­roare for it.

And certainly there's no keeping of Unity in either Church or State, unlesse men will be so temperate (when it comes to a lump at least) as to lay down the private for the pub­lique's sake, Hom. 9. in Ephes. and perswade others to do the like: Else (saith Saint Chry­sostome) [Page 262] Quicquid ducit ad amorem sui, dividit unitatem, whatsoever leads men to any love of themselves and their owne ends, helpes to di­vide the unity. Tho. 2. 2. q. 183. A. 2. ad 3. And the Schoole ap­plyes it both to Church and State. For in the Church they which seeke their owne, and not that which is Christs (who is publicum Ecclesiae, the publique interest of the Church) depart from the Vnity of the Spirit. And in an earthly City, the unity of that is gone, when the Citizens studdy their owne, not the publique good.

4 Why, but when then is Ʋnity to be kept? When? why, surely at all times, if it be possible. But especial­ly it is to bee kept, when Enemies are banded together against Church or State. Then above all other times looke well to the keeping of Ʋnity. Am I deceived? or is not this your case now? Are not many and great Enemies joyn'd against you? Are they not joyned both against the Church and against the State? Are they joyned, and are you divided? God forbid. It cannot be that you should so forget the Church of [Page 263] Christ, or the Bowels of your owne Countrey, and your owne. Ioyne then and keepe the Unity of the Spi­rit, and I'le feare no danger though Mars were Lord of the Ascendent, in the very instant of this Session of Parliament, and in the second house, or joyned, or in aspect with the Lord of the second, Aphoris. 84. which yet Ptolomey thought brought much hurt to Common wealths.

But suppose all danger over (I 5 would it were) yet keepe Ʋnity at all times. For Enemies are as Cun­ning as malice can make them: And if Ʋnity be not kept at al times, at that time when tis not kept they'l make their breach. And they'l make it certainly. For if the Ʋnity of the Spirit be gone, the Spirit is gone with it; And if the Spirit bee gone, Christ is gone with him: And if they be gone, God the Father is gone with them. And what misery will not follow when an Enemy shall come upon a State, and finde the whole blessed Trinity, Father, Sonne, and Holy Ghost gone from it, to ac­company that Ʋnity which is bani­shed out of it?

[Page 264] 6 Yea but you will say; if Vnity be lost, we will quickly fetch it back a­gaine. Soft: First tis more wise­dome to keepe it, than to be driven to fetch it back. Secondly, before Ʋnity be thrust off, it would be well thought upon, whether it be in your power to bring it back when you will. The Spirit, I am sure, is not, and tis His Ʋnity. And, lose it when you will, 'tis like the losse of health in the naturall body; Iust like. For there every Disease is with some breach of Ʋnity; either by Inflammation in some noble or vitall part; or by strife in the humors; or Luxations in the joynts; or by breaking veines or sinewes; still with some breach of Ʋnity. Well, what sayes the patient therewhile? What? Why, he sayes he will recover his health, and then take care to keepe it. Yea, but what if Death seaze upon Him before health be re­covered? What then? Had it not been better and safer a great deale to keepe health while he had it? And is not death a just reward of his distempering his humors? I will not apply, to either Church or [Page 265] Common-wealth: but certainely 'tis better for both to keepe the Ʋnity of the Spirit, than to trust to the Recovery of it when 'tis lost.

Keepe then the Ʋnity of the Spirit; 4 but know withall, (and it followes in the Text) that if you will keepe it, you must endeavour to keepe it.

For it is not so easie a thing to 1 keepe Unity in great Bodies as 'tis thought; There goes much labour and endeavour to it. The word is [...], studie, be carefull to keepe it. In Psal. 99 Saint Augustine reades it Satagentes, doe enough to keepe it: And he that doth enough, gives not over doing till it be kept.

Nay, the Apostle comes so home, that he uses two words, and both of singular care for Ʋnity: For he doth not simply say Keep it, nor simply Endeavour it, but study and endea­vour to keep it. Now no man can keep that is not careful; and no man will endeavour that is not studious. Neither is it (saith Saint Chrysost.) every mans sufficiencie to be able to keep Ʋnity: Hom. 9. in Eph. And the word implies such an endeavour as makes haste to [Page 266] keepe: and indeed no time is to bee lost at this worke

2 Why, but if there be need of such endeavouring, whence comes it, that that which clings so together, as all Ʋnity doth, is so hard to keepe? Whence? why I'le tell you: I pre­sume you'll endeavour the more to keepe it.

1 First, then 'tis hard to be kept, in regard of the nature of this Ʋnity. For be it in Church, or be it in Com­mon-wealth, tis Ʋnum aggregatum, One by Collection and Conjuncti­on of many; And the Schoole teaches us, Tho. p. 1. q. 31. A. 1. 2. that this Ʋnity is Minima Ʋnitas, A Unity that is least One: and therefore aptest to fal asunder. Both because many are not easily kept at One; and because every one of the many, by reason of the con­trary thoughts and affections which divide him, is not long together one in himselfe. Which is the Reason (as I conceive) of that in Philo, Philo apud Tho. 2. 2. q. 183. A. 2. 3 That a little difference is able to divide a City.

2 Secondly, tis hard to keepe in re­gard of Opposers against it, and slie practicers upon it. And they are [Page 267] many, David complained of them in his time, Psal. 120. 5 Psal. 120. My soule hath long dwelt with them that are Enemies to peace. And there's no Church, nor no State, but hath some of these. And since the plotting and studdy of these is to breake, you must endeavour to keepe the Ʋnity of the Spirit. And you'll finde the worke hard enough.

But as to keepe Ʋnity is a worke 3 of Difficulty, and takes up much en­deavour of the best: so 'tis a glori­ous worke, and worth their endea­vour. It is a pitifull thing to see a man but reputed wise, and his En­deavour, vaine: But beside the com­fort that is within, there's a great deale of honour to see a wisemans endeavour like himself. And nothing is more like wisedome than Ʋnity. For wise Counsells, are seldome better knowne by any thing than this; That as they are in themselves One, and vary not; so they tend to One, and distract not: That One end is Verity in the Church, Safety in the State, and Ʋnity in both. Not­withstanding this, Good God, what spending there is of great en­deavours, [Page 268] about vanity, and things of nought? Halfe that endeavour spent in keeping Ʋnity, would doe what all our hearts desire, and more too.

4 Why, but then how shall we be able to set our Endeavour right to the keeping of this Vnity of the Spirit? How? why the Apostle tells you that too, Verse 2. ver. 2. And the way hee proposes is so direct, that I dare say, if you endeavour, you shall keepe the unity of the Spirit, both in Church and State.

First, then all Endeavour to keepe the Vnity of the Spirit is void, if it be not vertuous. For the Spirit will neither be kept, nor keepe men to­gether in vice. Next, among all vertues foure are most necessary to preserve Vnity. The Apostle nameth them; and I'le doe no more. They are Humility at the heart. Meeke­nesse in the carriage. Patience in point of forbearance. And Charity, whose worke is supportation of the weake, that scandall be not taken, and Unity broken.

And concerning this last great vertue whose worke is supportation [Page 269] of the weak, 'tis and excellent passage which S. Augustine hath. In Psal. 99. Art thou so perfect that there is nothing in thee which another need support? I wonder if it be so: Tis rare perfection. But be it so. Why then thou art the strong­er to support others. Is Vnity like to be broken, and dost thou say thou canst not support others? Ergo habes quod in te alii sustineant, Therefore thou art not yet so perfect as thou thought­est, but thou hast somewhat that o­thers may support and beare in thee.

Endeavour then to keepe the Vnity 5 of the Spirit, that we must. But in what is Vnity best preserved? In what, why that followes next. Tis in peace, saith the Apostle.

Now Peace in this place is not 1 taken as 'tis opposite to Warre: But it is that Peace which opposes all jarring and falling out, especially falling off one from another. It is not considered here as opposite to Warre: For that Peace and Warre cannot possibly stand together. But this Peace in which Vnity is kept, is most usefull, most necessary, when Warre is either threatned or begun. For as there is most need of Vnity [Page 270] against United Enemies: so is there most need of peacable dispositions to Unite at home, against forces from abroad: Therefore the Learned a­gree here, That Peace stands for a Calme, and quiet dispose of the hearts of men, and of their carriage too, that the Unity of the Spirit may be pre­served. And certainly without this peacable disposition, tis in vaine to say we endeavour for Unity; either to get, or to keepe it.

2 The Peace then here spoken of, differs not much from the vertue of meekenesse. Onely it addes above meeknesse towards others, quietnesse with them. As it agrees with meeke­nesse, so tis the way to Unity: As it addes above it; so tis the Treasury in which Vnity is kept. Tis an anti­ent Rule for kingdomes and a good, Iisdem Artibus quibus parta sunt fa­cilè retinentur, Salast. in Conjur. Ca­til. They are kept in sub­jection, order, and obedience, by the same vertues by which they were first gotten. Now the unity of the Spirit is a great part of the King­dome of Grace; Therfore this King­dome too, if it be gotten, as it is, by peace, then in peace it must be kept. [Page 271] For you shall never see the Unity of the Spirit dwell in a froward heart, that is enemy to peace.

That affection of which Saint Bernard was, Epist. 252. is the great keeper of Unity. And sure he dwelt in peace. Adhaerebo vobis etsi nolitis, etsi nolim ipse, I will stick and be one with you, though you would not have me doe it: nay, though any tentation in my selfe would not have me doe it. And therefore they are quite out of the way, in the Church (saith S. Jerom) that thinke they can hold the unity of the Spirit, Ibid. Dissipatâ pace, when they have shaken peace asunder. And they are as farre mistaken in the Common-wealth, that steepe all their humors in gall, and yet would intitle themselves Patrons of unity. And surely such, in what State soever they live, know not of what Spirit they are, though all other men see, tis fire they call for, S. Luke 9. S. Luk. 9. 55.

Why? but what need is there of 3 this Exhortation to Peace? this En­deavour for Vnity? what need in re­gard of the times, the time it selfe preaches, I may hold my peace. But [Page 272] what need there is, in regard of mens persons and conditions, which are to comply with the times, that I'le tell you. The best Peace that is, and the fairest calme that the Soule of man hath, is imperfect in this life. What then? What? why therefore saies the Schoole, Tho. 2. 2. q. 29. A. 2. 4. though the Soule be at rest and peace with God, and conse­quently in it selfe, and with others, yet there is still some repugnancy, both within, and without, which disturbes this peace. For whatsoever is imper­fect is under perturbation; And the more a Man is troubled, the lesse perfect is his peace. Out of which it followes againe, that all Exhortati­on to recall a mans passions to peace is very needfull for the keeping of Unity: And he that is offended at S. Pauls Exhortation to peace, is not at peace in Himselfe.

4 Will you say farther, that this peace which keeps, and this Ʋnity of the Spirit which is kept, is the blessing and the gift of God? It shall ever be far from me to deny that. But what then? Because they are Gods blessings, must not you endeavour to get them? And because they are [Page 273] Gods gifts, must not you be carefull to keepe them? Nay ought not you be the more carefull to keepe, when God himselfe is so free to give? Tis true, You cannot endeavour till God give grace; But tis true too, that you are bound to endeavour, when he hath given it. Bound certainly; and therefore Saint Ierome expounds this, Ibid. which is but Counsell and Exhortation in Saint Paul, by a Praecipitur. Ther's Gods command upon you, that you endeavour for Vnity in Peace.

And now, what if God have given sufficiencie, nay abundance of Grace, and yet there be no Endea­vour, can any bee blamed then for want of Unity but your selves? Tis true, that except the Lord keepe the City, your Watchmen wake in Vaine, Psal. 127. Psal. 127. 2 [...] But is it any where said in Scripture, that if you will set no watch, take no care, that yet God will keepe the City? No sure. And this will ever be found certaine, when and wheresoever the Vnity of the Spirit is not kept, then and there was want of mans endeavour to keepe it in peace. And whensoever [Page 274] God laies that punishment which followes Disunion upon a Nation, the Sinne upon which the punish­ment falls is committed by mans misendeavouring, or want of Endea­vouring.

6 But Peace it selfe cannot hold Vnity long, if it be not a firme and a binding peace. And this brings in the end of the Text, the keeping of Unity in Vinculo Pacis, in the bond of peace.

1 First then, if you will keepe a set­led unity, you must have a firme peace. The reason is, because in this Unity many are brought together; And many will not be held together without a bond. Saint Augustine discovered this. Lib. 1. De Doct. Chri­stiana, p [...]ol [...], Vnitas sine nodo fa­cilè dissolvitur; That Unity (saith he) which hath no knot, is easily dissolv­ed. This Unity is so comfortable, so beneficiall both to Church and State, that it cannot bee too fast bound. But if it be not fast bound, both it and the benefit will soone be lost.

2 Now in vinculo, in that which bindes this, is to be observed: It com­passes about all which it containes, [Page 275] and then where it meets there's the knot; So that which is bound is held close within the Imbracings of the bond; And the bond is not of one substance, and the knot of another, but both of one and the same sub­stance. So tis here. For the unity of the Spirit is contained and com­passed, as it were by peace: Peace goes before it, to bring it in; And Peace goes with it, when tis in; And Peace goes round about it, to keepe it in. And where the two ends of Peace meete, there Unity is fast and knit up. And the knot is of the same substance with the bond, Peace too. And therefore where the anti­ent reading of the Text is, To keepe Unity in the bond of peace, there some will have it, Lapide. Ib. to keepe Vnity in vinculo quod est pax; In that band which is peace.

This bond as 'tis the bond of unity; 3 so 'tis well fitted to the unity it bindes. For if you marke it, it bindes unity; and the bond is but One; In vinculo pacis, in the bond of peace; One band. And yet that which is unum, is not unius, that which is but One, is not onely of [Page 276] One, For it bindes many, whole Churches, whole Kingdomes. And both bodies are ever safest, when the bond is One; and that One able to hold them. For when this One bond of peace cannot bind close, 'tis a shrewd argument, either that some ill humor swells, and will not endure the bond; or that the bond it selfe is strained and made weake. And in both these cases, timely helpe must be applied, or the Ʋnity of the Body is in Danger.

You may see this plaine in the Naturall body. The out-bond of the body is the skinne. If the body be too full of humors, and they foule and in Motion, the body swells till the skinne breakes. So tis in the Church, and so tis in the State, when the body is too full of humours.

The inner-bond of the body is the Sinew. 'Tis [...], the very word which the Apostle uses, The bond or the sinew of peace. If the sinew be broken or over-strained, there's much paine and weakenesse in the body, and the members hang as loose, as if they were falling one from another. And so tis in the [Page 277] Ecclesiasticall; And no other than so, in the Civill Body. If there be but a straining in the bond, though per­haps the sinew be not yet broken, tis high time to looke to the Unity of the Body. Well, What Remedy then? What? Why, sure there's none but Vinculum Vinculi; The sinew must have a swathe: And that which was wont to bind the Body, must be bound up it selfe. And if the Cure light not into honest and good Chirurgions hands, it may prove a lame Church, and a weake State ever after. God blesse the Body therefore, and direct the Chirurgions.

Now as the bond of these great bodies, the Church, and the State, may be broken; so the knot, which hath ever beene hard to unty, may be cutte. And both Church and State have ever had Cause to feare both, both breaking and cutting. Saint Ignatius was afraid of this in the Church, by and by after the Apostles times; And there­fore He writes to the Church of Philadelphia, Epist. ad Philadelph. In any case to to flie and shunne [...], the partition or cutting off [Page 278] this knot. And indeed tis not fit for any man imployed about this bond of peace, to have his Rasor about him. And David was afraid of this in the State; and he had cause, great cause: For some wilde unruly men cryed out then, Let's break their bonds in sunder, and cast their cords from us, Psal. 2. 3. Psal. 2. What bonds? Why, All the bonds of peace, and all the bonds of allegiance too. For the Consultation then was (saith Calvin) to depose David. In Psal. 2. But he that dwells in heaven, laughed them to scorne, ver. 4. Verse 4. And then brake them in pie­ces like a Potters vessell, Verse 9. ver. 9. Now the Breakers of the bond of peace both in Church and Common-wealth are pride and disobedience: For these two cry one to another, That is, Pride to disobedience, Come let's breake the bond.

5 And this is very observable, and with reference to this bond of peace too; You shall never see a disobedient man, but he is proud: For he would Obey, if he did not thinke himselfe fitter to govern. Nor shall you ever see a proud man stoope to binde up any thing: But if you see him [Page 279] stoope, take heede of him, 'tis, doubtlesse, to breake the bond of peace. The Reason's plaine; if hee stoope to binde up, He knowes he shall be but one of the bundle; which his pride cannot endure. But if he stoope to loose the bond, then he may be free, and shew his vertue (as he calls it) that is, hope To runne formost in the head of a Faction. Fond men, that can be thus be­witched with pride against them­selves. For when they are bound up, though but as one of the Bundle, yet therein, under God, they are strong and safe: But when the Bond is broken, and they perhaps, as they wish, in the Head, headlong they runne upon their owne Ru­ine.

Thus you have seene the Apostles care for Ʋnity: For Unity, but faine would he have it of the Spirit. This Unity he desires you should keep; yea studdy and endeavour to keepe, as the Spirit is ready to prevent and assist, that you may be able to keepe it. This Unity must be kept in peace: And if you will have it sure, in the bond of peace.

[Page 280] That which remaines is, that you obey and follow the Apostles Exhor­tation: That all of you in your selves, and with others, endeavour to keepe the Ʋnity of the Spirit in the bond of peace, both in Church and Common-wealth. For good Counsell, such as here our Apostles is, doth not make Church or State happy, when 'tis given, but when 'tis followed. And to the danger that may come, it addes guilt, to all such as will not obey the counsell, that they may pre­vent the danger.

And let me say thus much for the Ʋnity of the Spirit; 'Tis that which ties us one to another, and all to God, and God to all. Without God we cannot be safe, either in this life, or that to come. And without this Ʋnity, no man is sure of his Neighbours assistance, nor any man of Gods. But by this Unity, GOD himselfe is content to be bound to you. And that which is bound, is sure and ready at need. Et sortis cum debili ligatus, & illum portat & se, (saith Saint Chrysostome.) Hom. 9. in Eph. And strength bound to weakenesse, beares up both it selfe, and weak­nesse. [Page 281] And in this sense I can admit of Scaligers Subtilty; Exerc. 365 Sect. 1. That Ʋnity is Omnipotent.

Keepe Ʋnity then, and be sowre (tis honourable Justice) upon any that shall endeavour to breake it. He deserves not to live, that would dissolve that bond, by which God hath bound himselfe to assist the Church, and the Common-wealth. Our ad­versaries make Ʋnity a Note of the Church, and they perswade such as will beleeve them, that we have no Unity, and so no Church. I would not have Occasion given them to in­large their doctrine; lest in the next place they take upon them to prove, that we have no Common-wealth neither, for want of Ʋnity.

Now to keepe Ʋnity, I have made bold to direct you one way already; and here's an other. 'Tis necessary that the Governours have a good and a quick eye to discover the cunning of them that would breake the Ʋnity first, and the whole Body after. You shall give a guesse at them by this; They'll speake as much for Unity as any men; but yet, if you [Page 282] marke them, you shall still finde them busie about the knot, that bindes up Ʋnity in peace: somewhat there is that wrings them there. They will pretend perhaps, tis very good there should be Vinculum, A Bond to binde men to Obedience, O, God forbid else: but they would not have the knot too hard. Take heed. Their aime is, They would have a little more liberty, that have too much already. Or perhaps they'll pretend, they would not untie the knit, no, there may be danger in that, but they would onely turne it to the other side, because this way it lyes uneasily. But this is but a shift neither. For turne the knot which way you will, all binding to Obedience will be grievous to some. It may be they'll protest, that though they should untie it, yet they would not leave it loose. They would perhaps tie it otherwise, but they would be sure to knot it as fast. Trust not this pretext neither. Out of Question, their meaning is to tie up Vnity in a Bow-knot, which they might slip at One End when they list. Indeed, whatsoever they pretend, if they [Page 283] be curious about the knot, I pray looke to their fingers, and to the Bond of peace too. For whatsoever the pretences be, they would be at the dissolving of Vnity.

Well, Provide for the keeping of Vnity; And what then? Why, then, God blesse you with the Successe of this Day. For this Day, the seven­teenth of March, I. Caesar overthrew Sex. Pompeius. And that Victory was in Spaine; and Spaine which had long beene troublesome, setled, and came quietly in, by that one Action. And this very Day too, Fredericke the Second entered Jeru­salem, and recoverd whatsoever Sa­ladine had taken from the Christi­ans. But I must tell you, These Em­perours and their forces were great keepers of Vnity.

The first Lesson at this Daies Eve­ning prayer, Judg. 4. is, Judg. 4. There Sisera, Captaine of Jabins Army, fell be­fore Israel. But I must tell you, The two Tribes, Zabulon and Nep­thali, went up in great both Vnity and courage against them, Judg. 5. 8. Judg. 5. And I make no doubt, but this Day may be a Day of happy successe to this [Page 284] Church and State, if S. Paul may be heard, and that yet (before it be too too late) there be a hearty Endeavour to keepe the Vnity of the Spirit in the Bond of peace.

And now, to conclude; I beseech you Remember, That all this Vnity and Peace, what ere it be, and when tis at the best, is but Vestigium, a track, and a footing of that everla­sting peace which is to come. And I would not have you so love this peace of Grace, that you should at any time forget the infinite peace of Glory: The bond whereof nor Earth, nor Hell can breake. For tis not folly onely, but madnesse saith Saint Gregory) to love this Peace, Par. 3. pa­stor. curae. Ad. 23 this Vnity, which is but a foot-step, a print in the dust, soone worne out, soone defaced; and not love God and his Peace, A quo impressum est, whose very foot made this so safe, so happy, so pleasant as it is. But I cannot but hope better things of you, and such as accompany safety here, and Salvation hereafter. For you have not so learned Christ, as that you can preferre any Vnity before his; Or neglect the safe keeping of [Page 285] that which is his foot-step in this world; The Vnity of the Spirit.

Let us therefore all pray unto God, That he will evermore give both the King and his People the com­fort of his Spirit; That that Spirit of his may so direct all your Counsells, that they may be for Ʋnity. That following the direction of this Spi­rit of Grace, we may enjoy the Ʋnity of the same Spirit, both in Church and Common-wealth. That all our Endea­vours, publike & private, may tend to the keeping of this unity. That our kee­ping of unity may be such as it ought, in Peace, in the very bond of peace.

I began with S. Pauls Exhortati­on. I end with his Prayer and Bene­diction, 2 Thes. 3. 2 Thes. 3. 16. Tis the prayer of this Day; For tis the second Lesson at Evening Service. The God of Peace give you peace alwaies, & by al means: Peace in concord, and Peace in Cha­rity; Peace on Earth, and Peace in Heaven; Peace of Grace, & Peace in Glory. To all which Christ for his infinite mercies sake bring us all. To whom with the Father and the Holy Spirit, be ascribed all Might, Majesty, and Dominion, this day and for ever. Amen.

THe Psalmes of David, and his Heart never went sweeter. The Title of the Psalme doth not onely tell us that; but it tels us that Da­vid had an eye upon his Son Solo­mon: An eye, that is true; but not both eyes upon Solomon; no, nor one absolutely fixed, because a greater than Solomon is here. A greater than Solomon, who is that? who? why it is Christ. Solomon was the type and [Page 288] shadow (if you will) and so one eye may be upon him: but the other eye must pierce through to the Anti­type, and body of the Promise, which is Christ. So the antient Fa­thers, Justine, Tertullian, Origen, Athanasius, and the rest are cleare: and upon very good ground: for there are many things in this Psalme, that cannot be applyed to Solomon, and no Type is bound to represent in all; and there are some typicall Propositions, as one observeth upon Deut. 18. that are applyable to the Type, or to the Antitype alone. There are many things in this Psalme, that are not applyable to Solomon. But some are, and none more than the words of the Text. For these words can as hardly be applyed to Christ, as that after to Solomon. Now that that agreed to Types before Christs comming, agrees to all that are like Christ af­ter his comming. Therefore this is applyable to all godly, religious Kings: For all have direction from, and share in, the prayer of Solomon.

These words that begin the Psalme, I shall take in that sense as [Page 289] applyed to the Type, to Solomon, and in him to all religious Kings. Which so to Solomon, that I am heartily glad to find Christ, so full in the Psalme, so near the King.

First, I am glad to find him so full in the Psalme, because that is a confutation of all Judaisme: for they received the Psalmes as well as we; & here in this Psalme, there are many things that they cannot fasten upon Solomon, or any other but Christ. So cleare is that, that Tertullian hath observed long since against them: The Iewes (saith he) scorne us for receiving Christ as a Saviour, Praescri­bemus tamen, &c. yet we prove a­gainst them out of the Scriptures, that they receive, that Christ is come the promised, prophesied Messias.

Secondly, I am glad to find Christ so neare the King: because nothing can be more honourable, and safe, for David, and Solomon, the Father, and the Sonne that is to succeed the King, than to have God the Father, and Christ his Son so neare to them. So neare and close, not onely as they stand mixed in the Psalme, but farre more close by the [Page 290] Prayer of David, and by the bles­sings that follow in the Psalme upon the Prayer, Blessings, not upon Da­vid and Solomon onely, but upon the Father and the Sonne in any King­dome, where the Father with a true religious heart imbraceth Christ, and will teach his Sonne to follow his steps: for then, and there, God will give plenty of judgement to the King, and a full measure of Righteousnesse to the Kings Son.

My Text then, as it is applyable to David, and Solomon, (for so I shall follow it, here) is the Prayer of David to God for himselfe first, and then for his Son Solomon after; for both have reference.

And the Blessings which follow upon this Prayer made by David, and granted by God, are very many, and great, and follow in the Psalme; namely,

Here is judgement for the peo­ple, and that according to right, at ver. 2.

Then here is defence for the poore, I and for their very children too, ver. 4.

Then after this here is peace, [Page 291] peace upon all, abundance of peace, at ver. 3.

Then there is the punishment, and that as rightly settled as may be, up­on the wrong doer, ver. 4.

And all these come together, that righteous men may flourish, at ver. 7.

So it is a necessary Prayer to be made, a very necessary Prayer: for all these, and many more blessings follow, and come upon any nation, and any people, when God comes to Give his Judgements to the King, and his Righteousnesse to the Kings Sonne.

My text is a Prayer; and there are two Petitions, and these two Petitions divide my text into two parts.

The one is, that God would give his judgements unto the King.

The other is, that he would Give his Righteousnesse unto the Kings son; for all other inferiour circumstances fall into one of these. I will begin at the first. Give the King thy judge­ments O God. My text I told you is a Prayer; and I have made choice of a praying text. The Age is so [Page 292] bad, thy will not endure a good King to be commended for danger of flattery, I hope I shall offend none by praying for the King.

The text is a Prayer, and quis orat, who it is that prayes, is the first circumstance that appeares in the text; it is David, it is the King, and he beares a prime, and a great part wheresoever he is. And it was Davids honour: for there was never any King so often found at his prayers as David was; seven times a day will I praise thee, Psal. 119. This was Davids promise, and for ought we know it was Davids performance too. And thorow all the booke of his Psalmes (that devout part of Scripture) all his praises goe mixed with prayer: so he prayed very oft. And certainly, there is nothing more necessary for any King, than Prayer. And therefore S. Austine accounts it one of the greatest hap­pinesses of a King, not to neglect to offer to God sacrificium orationis, the sacrifice of prayer.

1. And there is great need it should be so: for of all men (Priests onely excepted) Kings have the [Page 293] greatest account to make God: therefore prayer is very necessary for them; that since no man is able to keepe his accounts even, God would be pleased to be mercifull, and take Christ into the reckon­ing.

2. Of all men (could greatnesse let them feele their wants) none have such burthens on their shoul­ders, as Kings have; therefore prayer is necessary for them, that they may call as often upon God, as he calls oft upon them that are weary and heavy laden to refresh them, Mat. 11.

3. Of all men, none have so great troubles as Kings have. Indeed troubles must needs be great, or else they dare not sieze on Kings: therefore prayer is necessary then especially when the trouble is such, as no wit of man can worke off, and repell; and such troubles there are, when there is no shelter, or helpe left in the world, but this, Lord remember David, and all his troubles. But be the troubles never so great, if David pray, and God remember, the King cannot be lost in any sorrow. Hezekiah found it so [Page 294] when he fasted and prayed, and turned to the Lord, Isa. 37. for then the Host of Zenacharib was presently broken, and himselfe saved. So then David is at this ne­cessary worke, he is at prayer.

I, but for whom is it that David prayes?

Surely, divers ancient, and mo­derne Divines, thinke that in this place the King, and the Kings sonne stand but for one person, the person of Solomon under two different re­lations, the King and the Kings son; and that there is an Emphasis ad­ded by the Repetition. And they thinke too that David penned this Psalme when he was dying, when he resigned his Crowne to Solomon, and delivered the Scepter into his hand; which the Jesuit Lorinus tels us (and he is very exact) that it was just foure yeeres, (surely I thinke he failes of his reckoning) before Davids death, when he made his prayer for Solomon. And hee avoucheth Je­rome to be his Author: but it is not so, the Jesuit in this, as in divers greater businesses is too bold: In­deed Jerome saith that David lived [Page 295] after Solomon was crowned aliquot annos, some yeers; but he saith not just four, it may be more, or fewer: I will not enter upon the question quando, when David made this Prayer, and penned this Psalme.

First, because the quando, the time here is not in the Text, nor in any part else in Scripture: therefore I may safely be ignorant.

Secondly, because, suppose this were the last Psalme that ever David made, as some collect out of the last verse, yet that supposed will not prove that he made this Psalme after he had crowned Solomon King: for before Solomon was crowed David was little lesse then bedrid, 1 King. 1. at which time it is out of question that David prayed, therefore he did not then compose this Psalme. Therefore I shall take liberty to dis­sent from this opinion, with all sub­mission to better judgements; but especially to the Church.

Me thinks it was not so near night with the Prophet when he penned this Psalme. I rather think that Da­vid made it when himselfe was King, and his purpose was firmely [Page 296] set that Solomon should succeed him, for so he had sworne, 1 King. 3. And I think this prayer here in the beginning of the Psalm was made first by David for himselfe, and then for Solomon after. And since this opinion maintaines nothing contrary to the Analogie of faith, nothing that hinders the context, nothing that crosses any determina­tion of the Church; nay since there is in it more piety to God, more du­ty to himselfe, more instruction to his Sonne, and more good example to other Kings, that the prayer be­gin at himselfe, I will take the pray­er as I find it in the very words of the Psalme, to be a prayer, first for David, and then for his Sonne, and so proceed.

Well then, Davids prayer here, is first for himselfe, (we shall come to his Sonne after;) And he is an ex­cellent example to Kings in this: for the first thing that makes prayer necessary, absolutely necessary for a King, is himselfe: that a superi­our hand, even Gods hand would set, and keepe him right, whom so many inferiour hands labour to set awry.

[Page 297] I, but what need the King to pray for himselfe? he wants no prayers whom all the people pray for.

Indeed it is true, the people are bound to pray for their King 1 Tim. 2. and I make no doubt, but that the people performe this duty as they are bound, since it is a tribute which by the Law of God they ought to pay; and David so great and so good a King, had out of question the prayers of all his people, both for himselfe, and his sonne; yet for all that you shall find David at his pray­ers for himselfe too.

And certainly there is great rea­son for it; for of all acts of Charity, this of Prayer is aptest to begin at home.

It is true indeed, the King ought to have the prayers of his people, and that man cannot deserve so much as the name of a Christian, that prayes not heartily for the King; because that is not the Kings good onely, but the peoples way to lead a life in godlinesse and honesty, 1 Tim. 5. Therefore, that man that makes no conscience of praying for the King, let him pretend [Page 298] what he can, he must be presumed to have as little care of all godli­nesse and honesty.

I, but though the King ought to have the prayers of his people; yet in the performance of their duty, I read not of any dispensation the King hath to neglect his owne, not to pray for himselfe. If he be a King like David, he must be a King at his prayers too, especially in those great things that concerne the King, that concerne the Kingdome, that con­cerne his Son, and his succession to his kingdome; there he of necessity must pray for himselfe.

He may joy in his peoples prayers there, but he must pray for himselfe too.

And God be ever blessed for it, you have a King that is daily at his prayers, both for himselfe, and for you: yet here, I pray take this along with you; that as it is the peoples duty to pray for the King, and that takes not off their King to pray for himselfe: So on the contrary side, the Kings religious care in praying for himselfe is so far from lessening, that it augments the obligation of [Page 299] the people to pray for the King. And when both pray, the King for him­selfe, and the people for the King, God will not refuse their pray­ers.

And the prayer granted, though it fall first upon the head of the King (as good reason it should) yet it becomes as Aarons oyle, Psal. 133. for it runs to the skirts of all his people; so that they have the benefit, both of their own, and of his prayer.

I will never misdoubt the piety of this nation in the performing this duty, of which both here, and in all places they are met this day to make publick proofe. For the per­son that keeps close to this duty, a­mong many others, he shall be sure of this one great blessing, he cannot fall into the opposite sinne of mur­muring against the King. David the King in the text, he had faithfull and religious people; yet there was a Shimei among them, that in stead of praying for the King, cursed and reviled him, 2 Sam. 16. David was very patient; but I pray remember what Solomon the Kings Sonne did [Page 300] to Shimei, 2 King. 2. remember that, and if the memory of his punish­ment would affright other men from running into this blasphemous iniquity, all would soon be well.

We are to consider in the next place to whom it is here that the Prophet prayes, and that is exprest, A deo. Give the King thy judgements O God.

Doe thou give. And as this is all mens duty; so it it is the duty of the King too among the rest to goe in prayer to God, and to God a­lone. Therefore Damascene puts God into the very difinition of pray­er, Prayer saith that Father is petitio decentium à deo, the asking of those things that are fit to be asked of God. For prayer is one of the grea­test pats of divine worship: so great that Parmatius disputing against Ser­monian, takes prayer for the whole entire worship of God.

No Pope can dispense with King, or people, either not to pray, or not to pray to God, but Saints, or Angels. As for their distinctions, they are all new; the antient Church knew them not; though these [Page 301] have their use sometimes, yet they are a great deale too nice to be used in prayer, that is so essentiall a part of divine worship.

And you have great cause againe to blesse and magnifie God, for a King, so constant in religion, so de­vout in prayer, so direct in his devo­tion to God alone, as he hath ever shewed himselfe to be; and God for his mercy sake ever hold him there, And indeed to whom should he, or any of you goe in prayer, but to God? for none can give but he; nor none can blesse, or preserve that that is given, but he. If the King look to have his Throne established to himselfe, or his Son after him, he must go to God for the setling of it, or else it will shake then when he thinkes it surest. And since God hath proclaimed it himselfe, By me Kings reigne, Prov. 8. Princes have reason to looke up to him, that they may reign by him, since against him, nay without him, they cannot reigne. To God then the King goes by pray­er. But al this is lost except we know for what? And that followes next in the text. It is for Judgement.

[Page 302] It is indeed for all that a King­dome is, but principally for judge­ment.

First, because under God, that is the establishing of the Kings Throne, Prov. 25.

Secondly, because that is one of the Kings maine vertues, for the or­dering of his people: for they can­not have their well-being but by ju­stice, and judgement. Therefore in the Common Law of this King­dome, justice is rightly styled. The supporter of the Common-wealth.

I will not fill your ears with curi­osities, nor trouble you with di­sputes, wherein this judgement desi­red for the King, and this justice and righteousnesse for the Kings Sonne differ one from another. I know they differ in Schoole learning, Judgement standing usually for the habite; & Justice for the sentence, or execution accordingly. But here Ru­finus, and Austin, and other Divines tell me that judgement and righte­ousnesse in this place stand for that justice, and judgement, that the King is indifferently, & equally to admini­ster to his people, and so for one [Page 303] vertue. Here is the vertue and the power, both from the King, and both from God. The benefit of both are the peoples; but from God by the King. Therefore David prayes here not for one vertue for himselfe, and another for his son; but for one, and the same vertue for both. For the Sonne had as much need for this vertue as the Father, the one being a King, and the other to be one; they both needed this great comprising Kingly vertue, without which there can be no reli­gious peaceable government over a people. So justice and judgement in this place (as usually when they attend the King) containe the vertue it selfe; and the power that brings this vertue to act. The execution is as justice, and the power to give sentence, moderation and equity to smooth over the rigour of justice; and all other vertues, as far as they serve to strengthen, or direct and keepe even the hands of justice, prudence especially.

Then it is a wondrous necessary prayer here: for if justice should not be in the Kings will (which [Page 304] God forbid) it must needs grow apt to turne to sourenesse. And if judge­ment, and execution follow not up­on the sentence of justice, the Kings hand must needs shake into remis­nesse. And one of these, soure­nesse, will make judgement it selfe, or the pretext of it a scourage for the people. And the other, remisness, will make the people a worse scourge to themselves, for want of discipline to keep them in order: For of all scourges, there is none answerable to the unrulinesse of the people.

Now this vertue as large as it is, when it fills the heart of the King, it is called another heart; it puts on other dismensions; for it furnisheth the Kings brest with all rectitude, and prudence; and rectitude is the being, and prudence, the moderation, and guide of all justice: for so with­out respect of persons it belongs to the wise, and prudent, Prov. 25.

Nay further, though this vertne be so large, yet the heart of the King is so capacious, that justice and judge­ment cannot fill it, if it stand single: therefore David: prayeth not for judgement single, but in the plurall [Page 305] number, Give thy judgements.

And there is great reason, that he should pray so: for justice continu­ing, one and the same vertue, gives many times different judgements; and it must needs be so, and the King must needs be an instrument in them all; And in the various occasions that himselfe and his people have use of. This David found in his owne heart; therefore he prayes for all.

And this pray we alway for the King, for all judgement for the King. So give Lord.

And here it is fit for you a little to take a view of your owne happi­nesse, and to blesse God for it: for you live under a King that keeps his Laws in his life; A King that lives so, as if he were a Law himselfe, and so needed none. A King that plants his Judges so, as they may equally di­stribute his judgement, and justice to his people; A King so blessed by God for your good, that whether it be for his owne prayers, or yours, or both, or neither, but that God is pleased to shew his mercy, and glory upon him to you, certaine it is, that God hath given him a very large [Page 306] heart, and filled it to the brim with justice and judgement.

Take heed, I heartily beg it of you. I say it againe, take heed I heartily beg it of you, that no sinne of un­thankfulnesse, no base detracting murmuring sin, possesse your soules, or whet your tongues, or sowre your brests against the Lord, and a­gainst his Anoynted: but remember in that these two things.

First, remember, that it is as easie for God to take away any blessing (even the great blessing of a good King) as to give it, remember that.

And secondly, remember, that un­thankfulnesse to God for so graci­ous a King, is the very ready way to doe it, remember that too: & there­fore looke to these things in time.

I, but what then, hath a King e­nough, when God hath given him justice, and judgement? May his prayers then cease for himselfe, as your prayers for him? hath he no more need of God, when God hath once given him judgement?

O God forbid; surely he hath, and it is to be presumed, that the King daily prayeth; I am sure his duty [Page 307] it is, to pray that God would ever please to continue, and increase the righteousnesse, and judgement he hath given to him. Nor can I think, but that David was very oft at this prayer too: for he saith, Psal. 99. The Kings power loveth judgement. And it is more then probable, that that he loved, he would pray for; he prayed to have it, and to increase it. And he that prayes so oft, Psal. 119. I say so oft that God would keepe him in the way of his commandements, and cause him to make much of his Law; he must of necessity be presumed to pray for justice, and judgement, which is the vigour of all Lawes, divine, and humane.

And Kings have great need oft to pray for this grace, and for the con­tinuance, and increase of it too.

For Kings stand high, that is true; but the higher they stand, the more they are exposed to tempests, & wind­shakings, that passe lover the lower vallies with the lesse noyse, & danger.

And Kings are great. That is true too: but the greater they are, the stiffer are the blasts of all tempta­tions on them to batter, at least to [Page 308] would be wise: For certainly, there can be no kingdome rightly consti­tuted, further than God himselfe comes in, in laying the foundation of it in true, impartiall judgement. When the foundation of a king­dome is perfectly laid (which is a blessing seldome perfect in al things in any kingdome whatsoever, yet) no kingdom can continue upon such a foundation, longer than it stands upright upon it. If it sway on either side; if it fall not presently, it growes weaker still, the more it leanes away from justice and judge­ment which is Gods.

And as it is with kingdomes in their foundation, and superstructure, so it is with Kings too, that are to manage, and dispose them: for if a­ny King thinke himselfe sufficient by his owne vertue against the dif­ficulties of a kingdome, by his owne justice, and wisedome, and integrity, he will find by his losse, a Nebuchad­nezar in his greatest greatnesse, Dan. 4. that he & all his vertue cannot long keep up, no not a setled King. There­fore David was wise, as well as re­ligious, that he went to God for his [Page 309] judgements, without which he nor his Son after him, he knew was able to hold up the kingdome.

Give the King thy judgements O God. And what did David with them, when he had them?

What, he resolved to make them the very rule of his government, and he did so: for

First for himselfe, he tels us in Psal. 119, Thy judgements have I laid before me. There he makes them his owne rule. Then he prayes over his Son Solomon. O Lord give here to Solomon my son a perfect heart, that he may keep thy commandements, that they might rule his Son. Well then Thy judgements.

But is not all justice, and judge­ment Gods? Yes, out of doubt; In generall justice and judgement are from him. Therefore it is a great advantage to people in any king­dome, even among Infidels, to have the kingdom administred by justice, and judgement. But yet to make a kingdom perfect, and entire, to have the judgement Gods, and the king­dome firme; then there must these graines be put into the ballance.

[Page 310] First, it must be justice, not onely given, but guided all along by God, and Grace. If this be not, judge­ment cannot remaine firme in any man, or any King. Now as it holds it workes, for worke it cannot be­yond the strength it hath: therefore if Gods spirit assist it not, it may faint, and faile just there, and then when on the sudden it may shake a kingdome.

Secondly, it must be judgement that is alway Gods; and it must distribute rewards and punish­ments, as God commands. If ju­stice, and judgement role this eye aside, though it may continue for ought may appeare to others, and themselves, yet they begin to looke squint, and in part leave God. Therefore if any pretended cunning way of justice and judgement so called, shall debase, and sinke the honour of God, and the sincerity of Religion: If any Municipall Law be made in any kingdome to strengthen such designes, as are in­jurious to God, and his worship; there must, there will come a failing upon all such kingdomes, wheresoe­ver [Page 311] they are; and then it will appear, (though perhaps too late) that the judgements of their King were not Gods judgements.

Thirdly, it must be judgement, that (as much as humane infirmity can beare) must be free from taint, both within, and without; within at the heart of the King, and his Judges under him; and without, from all possession in the ear, and from all corruption in the hand. If this be not, Justice which should onely be blind to see no persons, be­comes so blind, that it can see no truth; and justice that is so blind cannot be Gods. Therefore if the justice and judgement of a king­dome cut up its owne foundation, can any man thinke it can build safely and wisely upon it for the State? it cannot be.

And this Thine in the text (for I must hasten) Thy judgements, It is so full a circumstance, I can­not leave it yet. For by it you may see how necessary it was then for David, and how requisite it is now for all Kings to pray to God; and to him alone for judgement: For [Page 312] no King can master the Scepter well, but by justice and judgement. And you see it cannot be done by any kind of judgement neither; but that that is Gods judgement in the upright integrity of it: And then who can give Gods judgements but God himselfe? who is as he is called Isay. 30. The God, and the God of judgement: surely none can have it but he in perfection, nor none can give it to others, to make them per­fect but he.

Therefore Austine askes the que­stion, but meerely in scorne. What! is it come to that? dost thou thinke that thou canst give justice & judge­ment unto thy selfe? No, thou canst not; for no man can give himselfe that that he hath not; & that that he hath already, he needs not. This our Prophet tels us plainly: for tho the King love judgement, yet it is God that prepares Equity, and Righteousnesse in Jacob: O blessed are all they that waite for him. For if they waite, he will give, and that no lesse than Judgement, his judgements to the King.

One circumstance behind yet is, that the words are properly a prayer [Page 313] in the most native sense of prayer. Not a thanksgiving onely, that God had given him his judgements. For though God had given David his judgements; and he was thankfull for such a gift as this: yet thinks here is not his proper worke, but humiliation, and supplication.

And it is an excellent thing to see a King at his prayers: for then you see two things at once; a greater, and a lesser King, God and the King. And though wee cannot see God, as we see the King; yet when we see Majesty humbled, and in the po­sture of a Supplicant, we cannot in a sort but see that infinite, unspeake­able Majesty of that God, whom even Kings adore, and are made far greater by their humblest adoration. For when I pray you was Solomon the Sonne of this King at his grea­test glory? Surely, you shall finde him at his greatest, then immediatly upon the finishing of the Temple. And how doe you find Solomon there? just at his Fathers worke; he was there at his prayers upon his knees, saith the text, 1. King. 8. upon his knees; whereas now many [Page 314] meane, unworthy men, are loath to bow their knees, or stoope in prayer to God.

Now this prayer was a prayer indeed: for prayer is apt to beg, not to buy. He that pleads desert, chal­lengeth reward of duty: but he that prayeth relies upon the mercy, and goodnesse of the Giver. And this is the way that David comes to God, both for himselfe and for his Son.

And I pray marke it, David here, the great example of a praying King, he saith not retribue domine, Lord repay me for the paines of my government; for my service of the people, or for my worship to thy selfe; there is none of this; but da domine, Give Lord, that thou art able to doe by thy power, that thou art ready to do by thy goodnesse. O Lord let not mine, or my peoples unworthinesse hinder that; Let not their murmuring, & disobedience be heard so farre as to thee; but Lord give the King thy judgements, and then I will execute them to thine honour, and their good. This was Davids way, and it was prevalent.

[Page 315] And out of question be he King, or Subject, he that askes no more at Gods hands, than either of both, askes and shall have too little. But God gives much to humble Sutors, Iudgements, and his judgements. And neither the Prophet did ask, nor God did give the earnest and pledge of this judgement onely, but judgement it selfe to the King. And certajnly the King had need to pray thus; And so had the people as great need as the King: for if this prayer be not made, what assurance have you that God will give? and if God will not give, the King can­not have; and if the King cannot receive justice and judgement, hee cannot distribute it to the people, ver. 2. And if judgement be not di­stributed to the people, there will be no peace, ver. 3. And where the people doe not receive judgement from the King, and peace from themselves, what are they? Nothing but a heape of most infirme, and miserable creatures: which you can never be as long as God gives his Judgements to the King, and his Righteousnesse to the King sonne.

[Page 316] I have now done with the first generall part of the text: and it is time to descend from the King to his Son, the second part of the Fa­thers Prayer.

And thy Righteousnesse to the Kings sonne, give Lord.

Where first, though it be not ex­prest in the text, it may easily bee conceived, that such a King as Dauid prayed for a Son, before he prayed for Righteousnesse to be given him: and though David had divers sonnes before, yet in some respect or other, they were all to David▪ as no sons: therefore there is no question to be made, but he prayed for him▪ I and therefore too, when God had given him Solomon, he calls him not bare his sonne, but his onely sonne, 1 Chron. 29. And no marvell, since he was that son, that God himself ap­pointed to succeed in the kingdome for David, 1 Chron. 28. and such a son is alway worth the praying for.

Well, but what then? when God had given David Solomon: when God hath given any other King a son, as he hath given our gracious King (Gods name be ever blessed) [Page 317] what then, is the Kings prayers then, or the peoples at an end?

No, nothing lesse; nay, there is more need a great deale, both for the King, & for the people to go on in their prayers, as David did; that the same God that hath given his judgements to the King, will pro­ceed, and Give his Righteousnesse to the Kings sonne. For it is a greater blessing to the King, when God gives his Righteousnesse to his son, than when he gives him a son. For if Solomon succeed not David in his love to the Temple, as well as the Throne; if he inherit not the truth of his fathers Religion, as well as the right of his Crown; if he follow not his Fathers devotion, and pray for Justice, and Judgement to be given him, as well as other tempo­rary blessings: the very blessings of the Son would end in bitternesse, and be the discomfort, and disho­nour of the Father.

But it is the wise, and prudent Sonne that is the Fathers Crown, and the Mothers joy, Prov. 10. And then the blessing of Sonne is a blessing indeed. David saw this [Page 318] therefore he continued his prayers. And it is more than fit for other Kings to doe so too. Thy Judgements Lord give the King, and thy Righte­ousnesse to the Kings son.

And for the people, they have great need, not onely to say Amen to the prayers of the King; but to repeate the prayer, and with ferven­cie to drive it in at the ears of God, that so their children after them may be as happy under the Sonne, as they themselves were under the Fa­ther, while God gives both the Fa­ther, and the Son zeale to his truth, and judgement over his people.

And here I should take occasion to tell you of the care, and devoti­on of our David in his dayes, and of his prayers, both for himselfe, and his Sonne; but that the age is so bad, that they will not beleeve that he is so good beyond them. And some (for they are but some) are so wasp­ishly set to sting, that nothing can please their eares, unlesse it sharpen their edge against authority.

But take heed: for if this fault be not amended, Justice may seize up­on them that are guilty God knows [Page 319] how soone: And the Kings Judge­ment that God hath given him, may pull out their stings, that can imploy their tongues in nothing but to wound him, and his government.

Well, these must not divert me, or any good subject from praying for the King, and the Kings Sonne. The Kings Sonne! blessed name, what imports then to a King? surely David knew well: therefore you see he leaps for joy, into this prayer in the first words of the Psalme. Some tell me this name imports at large, the King, and his posterity, Sonnes or Daughters, not distinct. And I confesse the least is Gods great blessing upon a people. For the wise Historian tells us, that Plena, &c. The Kings house full of them, is the Kings security; and the kingdomes too: and our Prophet proclames as much, for he pro­clames him blessed that hath his qui­ver full of them, he shall not be asham­ed when he meets his enemy in the gate, Psal. 112. But when I find it Filio Regis, the Kings Sonne, I think David made a difference, and had a speciall eye upon Solomon, that God [Page 320] had given him to succeed after him, 1 Chron. 28. Well then, be it to the Kings Sonne.

Why! but then is it but to one? out of doubt where there is but one, there can be no question: but when there are more Sons than one, as David had (and other Kings may have) there the Kings Sonne in the text, stands for that Sonne, that in the course of the kingdome, is to in­herit, and to be King after him.

Not that prayer is not neeessary, or not to be made for Gods bles­sings upon them all: But because in the course of time the sterne is to be held by that hand, therefore the prayer is most necessary to fill that hand, with justice, and judgement, of the Kings Sonne, and to season the Kings Sonne with justice and judge­ment.

So then, the Son in the text was Solomon, not borne first, for he had other brethren living; but designed by God, and by David himselfe to be King after him: designed by David, therefore he had great rea­son to pray; designed by God, therefore David had reason to hope, [Page 321] that God would give him a spirit of government. And it was so; for God gave him plenty of wisdome, and store of justice, 2 King. 1.

The Sonne with which God hath blessed onr King, and us, as natus haeres, borne heire; and I hope de­signed and marked out by God for long life, and happinesse: In all things like Solomon, God make him, saving in those things in which Solomon fell from these prayers of his Fa­ther.

Now as it was to David, so it is to any King, a great happinesse to have a Son to pray for.

For first, there is scarce such ano­ther exercise of a Kings piety, as to pray for his Sonne.

Secondly, there is scarcely such a­nother motive to make the King carefull of his Sonnes education, as this prayer is. For the more David prayed to God, for Gods justice and judgement, to descend upon his Son, the more he seemed to see what a want it was for the Sonne of a King to want justice and judgement, and the more he sees what this want is, the more undoubtedly must he in­deavour [Page 322] by prayer to God, and his owne indeavour to looke to it, for the vertuous education of his Sonne. For it is impossible almost, that he that prayes to God to give; should not also indeavour that it may be given. For when we our selves pray for any thing, that prayer if it be such as it ought, sets an edge on our indeavours: because in a manner it assures us, that God will give what we aske, if we indeavour by Gods grace, as we aske.

And for our owne particular, I doubt not but we shall see Gods grace plentifully given to the Kings Sonne, after his pious Fathers care­full successefull indeavour in his e­ducation. That his heart may be full of justice, and his hand of judge­ment, against the time come, that the judiciary power must descend upon him.

And if you marke it here, the blessing that David desires for the Kings Sonne, is the very selfe-same that he askes for himselfe, Righteous­nesse, that is, Justice, and Judgement. And there is great reason for it: for this vertue is as necessary for the [Page 323] Sonne, as for the Father. The same Crown being to be worne by both. The same Scepter to be welded by both. The same people to be govern­ed by both. The same Lawes to be maintained by both. Therefore the same vertue is necessary for both.

And the copulative in the text, And thy righteousnesse for the Kings Sonne, joynes David and Solomon; the Father and the Sonne in one prayer for one blessing.

And this example of Davids pray­er is a great leading case for Kings; for this holy and pious King Da­vid, this King full of experience what the greatest want of a King might be; he doth not aske at Gods hand, for his Son long life, an inlarged kingdome, heaps of wealth, (though that be very necessary) but the grace of judgement, and righteousnes, that so he may be able to goe through with the office of a King, that is Davids prayer. And other blessings come within the adjicientur, Mat. 6. they shall be cast into the lap of the King, if he first seeke the Kingdome of God, in the administration of Ju­stice, and Judgement to the people. [Page 324] For Kings are ordained of God for the good of the people. And this David understood well: for him­selfe acknowledgeth it, Psal. 78. that God therefore made him King, that he might feed Jacob his people, and Israel his Inheritance; that he might feed them: and as David knew this, so he practised it too; for he fed them with a faithfull and prudent heart, and governed them wisely with all his power.

And even with this goes along the prayer of the Church for the King, that he may ever, and first seeke Gods honour, and glory; and then study to preserve the people committed to his charge, to preserve them, which cannot possible be with­out Justice, and Judgement. For as Austine proves at large, there is no bond of unity or concord that can be firme without it.

And I will not tell you, but Solomon may, what a King is, that hath not the grace of Justice, Prov. 28. But however, the more are you bound to God Almighty, that hath given you a King so full of Justice, and Judge­ment, as you have found him to be.

[Page 325] And it is worthy our considera­tion too, how David and Solomon agree in their prayers; and what a Kings Son may learne, when he is exampled by such a Father. For we find when Solomon came to yeeres, and wore the Crowne, he fell to prayer too: and his prayer was built upon the same foundation. The prayer of David, & Solomon the son meet at once. For David did not simply pray for wisedome; but for that wisdome that might enable him to governe the people. And indeed all the wisdome of a King, especially to direct Justice, and Judgement, is the very ready way to all Kingly wisdome. Therefore Davids prayer went up first for Ju­stice: because without that there is no wisdome.

There may be wilinesse if you will to resemble wisdome: but there was never any wise King that was not just. And that policy will be fouud weake in the end, that per­swades any King against Iustice and Judgement.

And as before, it was not Judge­ment alone, that David desired for [Page 326] himselfe, but it must be Tuam, thy Iudgement. So Righteousnesse alone doth not content him for his Sonne, but it must be Tuam too, Thy righte­ousnesse.

And indeed morall Iustice alone cannot possibly be enough for a Christian King. Religious and pi­ous Iustice must come in too. He must take care for the soules, as well as for the bodies and goods of his people. Therefore one of the Churches prayers is, that the King may study to preserve the people, not in wealth onely, and in peace, but in Godlinesse too. He must so give the people their owne, that is Iustice; as that he command the people to give God his owne; that is, Justice with Religion. And there is no King, nor no Kings Sonne can possibly doe this, unlesse God give them the spirit of Judgement, and Justice. God must first give it the King, before the King give it the people.

And it is, Give Lord: For as Morall Justice onely will not serve, so neither will Theological, but on­ly qua datur, as it is given. For as [Page 327] it is acquisita, as it is learned by stu­dy, be it by study or practise, so it is speculative, or operative by rule (that is the most) but as it is given, so it is at the heart, and so the King is not onely active by rule; but it makes the King, and the Kings Son to be in love, and to joy in the judgment that they are to put in ex­cution. Then the King is fitted in­deed for government, when there is the love of Justice, and truth in the inward parts, Psal. 51. For then they cannot but practice what they love, I, and then that Justice which is within at the heart, is vera tua, truly Gods Righteousnesse: and for this Justice, and Judgement, I shall there­fore continue Davids prayer, and go on, Give Lord thy judgement to the King, and thy righteousnesse to the Kings son. For if God doe not give, it is not possible for Justice, and Judgement, any other way to de­scend into the heart of the King, and the Kings Son.

None but God can see to drop Justice and Iudgement into the deep heart of the King; none but onely Pater luminum, the Father of Lights, [Page 328] that stand over, and sees how to doe it.

And yet I must tell you here, that while he prayes for Gods Iustice, and Iudgement for himselfe, and his Son, it must be understood with a great deale of difference, and and that in two respects.

First, because Gods Iudgement as it is in God, is substantiall. It is so in God, as it is his essence himselfe. This way no King is capable of Gods Justice, because it is his essence. But Iustice as it is given to the King, is a quality, an accident, and that is separable, if God either leave to give, or desist from preserving that that he hath given; therefore Kings have great need to pray for this Iustice, because they can neither have it, nor keepe it without him.

Secondly, because Iustice as it is in God, is Lumen, all light, so bright, that even impious men themselves cannot but accknowledge it, even when they are condemned by it. So cleare that no intangled cause can cloud it; no corner sinne can avoid it. And this way againe no King is capable of Gods Light, because that [Page 329] is a thing in communicable, as his substance, as essentiall as he. But Iustice as it is given to a King, is but Lucerna, but a Candle-Light, an imparted Light; a Light that is kindled, and set up in a materiall substance, & so darkned with dregs: yet even this Light Kings must pray for: and it is but need they should: for if God give not even this Light, it is impossible the King should see how to doe Iustice; or that he should discerne how to execute those judgements that God hath given him.

Therefore the Lighting up of this Candle in the heart of the King, the Light of Iustice and Iudgement, is a marvellous blessing, and God him­selfe accounts it so; and it ap­pears,

First, because among the many threatnings, that he thunders out against rebellions people, this is one, that he will take from them the Light of a Candle, Ier. 25. he wil not leave them so much light: and it was so; for Gods Iudgement departed away from the King, the King lost the Kingdome, and the [Page 330] people were lead away in darknesse to captivity. So you may see what it is to want this light of judgement in a King,

Secondly, it appeares to be great by the promises of God: for a­mong the many professions, that he makes to this glorious King Da­vid, this was one, that he had or­dained a light for him, Psal. 132. So then you see by the presence of this light, what the benefit is to have it. But then still Kings themselves, and the people must remember, it is but Lucerna, but a Candle lighted at that great light, the Lampe of God; And being but a Candle light, it is easily blowne out, if God keepe not his light about the King to renew it; and if God provide not a fence for this Light of Iustice against the winds of temptation that bluster a­bout it. Therefore our old English Translation reads that place in the Psalme happily, I have provided (saith that Translation) not onely a light, but a Lanthorn for mine An­nointed, to carry this Light. And this improves the blessing a great deale further: For there is no carrying [Page 331] of this Light without the Lan­thorne of Gods owne ordaining: the temptations that beset the King are so many, and so strong, that ex­cept this Lanthorn defend the light, all the light of Iustice and judgment will out. And this Lanthorn is so hard to make, that God himselfe must ordaine it, or else the King cannot have it: for who can fence, and keepe in Gods blessings, but him­selfe? Therefore David here went very right in his prayer, marvellous right, both for himselfe, and for his Son, da Domine▪ Give Lord, not the light of thy judgement, and justice onely; but give the Lanthorne too for thine Anointed, that he may be able with honour to carry thorow this Light of Iustice, and Iudgement, before his people.

And let me me tell you one thing more, that filius regis the Kings Son here, is not onely a fit object of his Fathers prayers, but of yours too, for the peoples prayers, as well as the Kings: for filius regis, is filius regni too, the Son of the King, is the Son of the Kingdome; his Fathers Son by nature, but the Kingdomes [Page 332] Son by right; all the subjects having equall interest in the Iustice and Iudgement of the Kings Son. There­fore while David prayes, pray you also, that God would give his judge­ments to the King, and his righteous­nesse to the Kings Sonne.

I and where ever there is want for a Kings Son to succeed, and in­herit his Father, surely it is a marke, that God is somewhat angry with a people: For if God doe not some­time divert the judgements, and sometime lessen them, when there is not a Son to succeed, that judgment nsually is a fore-runner of sorrows: of sorrowes sometimes that men can neither see, nor prevent. I know they may easily foresee that troubles may follow us, but of what kinde they shall be, to what greatnesse they shall increase, how long they shall continue, what trembling they may make at the very foundation of a State, whether it will please God to give them an issue, or not an issue, I suppose none can tell but God himselfe.

Therefore still let the prayer be exprest in what person it will, let [Page 333] it be made by the King, or by the people, or by both; all shall goe well, so wee pray, and give thanks heartily for the King, and the Kings Sonne. I must break off the rest.

Thus you have seene David praying for himselfe and his Sonne. That it is an excellent thing to find a King at his prayers: that his prayers cannot better begin, than for himselfe, nor better proceed than for his Sonne; nor be pi­ously made to any but God; nor for a more necessary kingly ver­tue, than justice, and judgement; nor with more wisdome, than for the joyning of Gods judgement to morall justice: for that will ever be the setling of the Kings throne, and the honour and safe­ty of the King himselfe.

This day, is the day of the Kings crowning; many yeares may it sit on his head, and crown all his dayes thorow with justice, and judge­ment; and this solemnity in ob­serving with prayer and devo­tion to God, the initiall dayes of [Page 334] the Crownes of Kings, is old, as well as any other; For Tertullian tells us that it was a practice long before his time. I, and even they which serve no true God, Infidels them­selves, were upon such dayes as this at their vows; and prayers to such Gods as they had, for the happinesse, and safety of their Princes; and I hope we shall never fall short of Infidels in our prayers to God, for the security and happinesse of the King: but we shall take up the prayer here, as David begins it; Give thy judgements to the King O God, and thy righteousnesse to the Kings Sonne. And it is the best so­lemnity of this day to pray for the King.

This is the day of the Kings crow­ning; and yet as I have not already, so neither shall I now break out in­to any large panegyricks, and pray­ses, no not of a gracious King. But I come hither to preach a kinde of Gospel to you, even glad tydings, that God in the mercies of Christ (whose the Gospell is) hath given you a wise, and just, and religious King; a King whom God hath en­abled [Page 335] to wind up all his other ver­tues in patience within himselfe, and clemency towards his people. A King made by God (for so I hope) not onely to beare (for that he hath done enough already) but to master the great difficulties of his time at home, and abroad; that so his peo­ple may not onely be, but may live, and flourish in peace and plenty.

This is the day of the Kings crow­ning; and though not just upon this day, yet within the compasse of this year God hath crowned him againe with a Son, a Crown far more preci­ous, than the Gold of Ophir. For since Children are in nature the Crowne of their parents rejoycing, what joy must this needs be, both to the King, and to the people, who have an interest, though not alike in the Kings Sonne? In the Kings Son; and he a Sonne given by God after some yeares expectation: and he a Son given after so great a losse of a Son in the former yeare; and he a Son after so many feares that this blessing could not, or not so soone come upon us? So here are two great blessings that God hath given [Page 336] you at once, the King and the Kings Sonne; the tree, and the fruit; the King to be a blessing to you, and the Kings Sonne to be a blessing for your children after you.

And besides, all other blessings that are to come; here is a double blessing rising with this Sonne: for it dispells the mists of your feares, and promiseth an influence to them that shall come after. And let me put you in minde of it; for it is most true, whether you will beleeve it or no; There are no subjects in any State (I speake what I know) what­soever, Christian, or other, that live in that plenty, at that ease, with those liberties, and immunities that you doe. There is no nation under hea­ven so happy, if it did but know, and understand its owne happinesse. To these, nay farre above all these, you have Religion as free as may be. And all this you have maintained to you by the justice and judgement that God hath given the King for your good.

Take heed, I beseech you, take heed, what returne you make to [Page 337] God and the King, for these bles­sings. Let not the sins of the time, murmuring, and disobedience, pos­sesse any. They are great sins when they are at the least; but they are crying sins, when they fly out against such a King, as God hath filled with Iustice, and Iudgement.

Rather set your selves to prayse God, and to blesse his name, and to give him thanks for his goodnesse. And pray to him that he would still preserve the King, and that his lo­ving kindnesse may imbrace the Kings Son. That so no cloud no confused darknesse may be spread over this kingdom; that no cloud a­rising from your ingratitude to God may obscure the King; nor no eclipse caused by popular Lunacy may be­fall the Kings Son. For in this the King, and the Kings Sonne are like the Sun in the firmament, seldome or never eclipsed, but by that Moon that receives all her Light from them, nor by that, but when it is in the head, or poisoned taile of the great Dragon, the Devill.

In the multitude of people is the Kings honour, Prov. 14. But in the [Page 338] loyalty and love of the people, is the Kings safety; and in the Kings justice, and judgement, is the happi­nesse of his people; & the ready way to make a King joy in justice, and judgement over his people, is for people to shew their loving obedi­ence to the King. And since none of us can tell how, or what to doe better, let us take up the pr [...]yer here, where David leaves it, and proceed to pray as he did, That as God hath given us a King, and to that King justice and judgement; so he will most graciously be pleased to continue these great blessings to him for us; that the King may still re­ceive comfort, and the people from the King justice, and judgement. That these judgements may be ma­ny, may be all, which may any way fit the King, or fill the people. That these judgements may be Gods judgements; that is, as neare the uprightnesse of Gods judgements as may be, even such as may preserve Religion intire, as well as Equity. And that God would graciously please, not to looke for pay from us, but to give where we cannot [Page 339] merit. That since he hath not onely given us the King, but the Kings Son, he will at last double this blessing upon us, and make the Queen a fruitfull Mother of more happy Children. That to this Royall Prince, he would give many happy dayes, and a large portion of his mercy, that the King, and his Son, and the joyfull Mother that bare him, may rest in the middest of Gods blessings, both spirituall, and temporall; that we may be in the middest of Gods blessings, and the Kings, till the Kings Son be grown up to continue these blessings to our Generations, and transmit them to them. And so O Lord, give and continue, and strengthen, and in­crease, and multiply thy judgements to the King, and thy righteousnesse to the Kings Son; even so Amen Lord Iesus, and doe it. To whom with the Father, and the Holy Spirit, three Persons, but one everliving God, be ascribed all Might, Majesty, and Dominion, this day, and for ever, Amen.